4. Dry:[1]

A shriveled Esrog is valid. However, a dry Esrog is invalid.[2]

What is the definition of dry:[3] An Esrog which dried to the point that it has lost all of its inner moisture, and thus does not release moisture even when cut or squeezed, is invalid.[4]

How does one check an Esrog for moisture?[5] The way to check an Esrog to verify whether any moisture remains inside is by inserting a needle with a string inside the Esrog and then checking if the string is moist. However, one must beware not to reach the seed box with the needle or penetrate from one side of the Esrog to another [Nekev Mefulush] even if it bypasses the seed box, as doing so invalidates the Esrog. It goes without saying that one cannot squeeze or cut the Esrog, as doing so will invalidate it, and thus its check for dryness is difficult to be accomplished and must be done as stated above.

Is one obligated to check his Esrog for moisture?[6] There is no obligation to check an Esrog which appears fresh. If, however, the Esrog appears withered, then it must be checked.

Is an Esrog from the previous year valid?[7] An Esrog that was used for the Mitzvah for one year is certain to have dried to the point of invalidation by the Sukkos of the next year, and therefore it should not be checked at all. [Accordingly, an Esrog from the previous Sukkos is invalid.]   

Dryness by the Chotem:[8] If there is any Halachically defined dryness in the top area of the Esrog, called the Chotem, then the Esrog is Pasul.[9] The Chotem is defined as the area [on the upper half of the Esrog[10], towards the Pitum] from the point that it begins to slope inwards towards its top and becomes narrow and gradient.[11] [In this regard, dryness cannot be defined as whether the area is moist after entering a pin with a string[12] and is rather defined as an area which does not release any liquid when scratched[13], or an area that is reddish brown due to dryness, known as Kamush.[14] An area is defined as dry even if the dryness is only on the external green peel.[15]]

Dryness beneath the Chosem: Some Poskim[16] rule that dry areas [as defined above regarding the Chotem] beneath the Chotem of the Esrog receive the same law as a change of color [i.e. Menumar], and hence if there are two or more dry areas, then it is disputed[17] as to whether it remains Kosher under certain circumstances[18], or is always invalid in all circumstances even if the color changes in total only covers minority of the Esrog. See Halacha 10B for the final ruling in this matter regarding a change of color, and the same would apply here regarding dryness.

The law on Chol Hamoed:[19] A dry Esrog is invalid even on Chol Hamoed being that its invalidation is due to Hadar [unless no other Esrog is available, in which case it may be used[20] even with a blessing]. See Chapter 5 Halacha 9.

Cutting off the dry area from the Esrog:[21] An Esrog which became invalid due to dryness cannot be validated by having its dry area peeled or cut off the Esrog. This applies throughout all seven days of Sukkos, even Chol Hamoed.

Q&A If one froze or refrigerated an Esrog from the previous year and it appears fresh, may it be used?[22]   Some Poskim[23] rule the Esrog is permitted to be used if it appears fresh. However, other Poskim[24] rule the Esrog is invalid even if it appears fresh, as it is common for the Esrog to completely spoil after a few days of being outside of its preservation.

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[1] Admur 648:1-2

[2] Admur 648:1; Michaber 648:1; Rambam Sukkah 8:1; Mishneh Sukkah 34b and 31a; M”A 648:1

The reason: As the Esrog is not Hadar. [Admur ibid and 649:20]

[3] Admur 648:1; Michaber ibid; Raavad in Tamim Deim 232

[4] The reason: (As the moisture of a fruit is like the blood of flesh. Thus, if the fruit is lacking moisture, it is considered dead, and the verse says “Lo Hameisim Yehalelu.”) [Admur ibid]

[5] Admur 648:1; Tur 648; Rosh; Raavad ibid; M”A 648:1

[6] Admur 648:2; M”A 648:1

[7] Admur 648:2; Rama 648:1; Braisa Sukkah 31b; Maharil 5; Bach 648; Elya Raba 648:3; Chemed Moshe 648:1; Aruch Hashulchan 648:3;

Other opinions: Some Poskim rule that a check can validate the Esrog even if it is from the previous year. [Taz 648:2; Bikureiy Yaakov 648:4; Shaar Hatziyon 648:8; 37]

[8] Admur 648:16 and 21; Michaber 648:12; Tur 648; Raavad in Tamim Deim 232; Ramban; Rosh; See Arbas Minim [Weiner] p. 123-125 and p. 189; Piskeiy Teshuvos 648:2

[9] The reason: As the main beauty of an Esrog is dependent on its upper slope called the Chotem, as this area is more readily apparent to the eye then the other areas, and this is the area that a person first looks at upon glancing at an Esrog. [Admur 648:21; Rashi Sukkah 35b] Thus it is considered invalid due to Shinuiy Mareh and Hadar. [Bikureiy Yaakov 645:4; Arbas Minim [Weiner] p. 124] However, it is not considered invalid due to Chaser. [See Bikureiy Yaakov 648:1] However, some write that it can also be considered invalid due to Chaser. [See Arbas Minim [Weiner] p. 124]

[10] Biur Halacha 648 “Mimakom” that the bottom half is never considered part of the Chotem even if it tilts inwards; Alef Hamagen 648 Kuntrus Achron 6; Shevet Halevi 8:150; See Piskeiy Teshuvos 648:11; Sefer Arbah Haminim p. 191

[11] Admur 648:21; Michaber 648:9 and 12; Rosh 3:20

An Esrog that contains two slopes: It is questionable whether an Esrog that contains two slopes, such as a mountain on a mountain, is considered to contain two Chotems. [Ashel Avraham Butchach 648; Piskeiy Teshuvos 648:11] However, see Sefer Arbas Haminim p. 191 who infers from the wording of Admur “towards its head” that there only the most upper slope is the Chotem. This especially applies if the lower mountain is below the halfway point of the Esrog. [Piskeiy Teshuvos ibid footnote 26]

An Esrog with an uneven slope: If the slope on one side of the Esrog begins at a higher point than the other side, then one may be lenient to only consider the Chotem to begin from the sloped area of each individual side. [Shevet Halevi ibid; Piskeiy Teshuvos 648:11]

[12] Bikureiy Yaakov 648:3; Arbas Minim [Weiner] p. 124-125

[13] Piskeiy Teshuvos 648:2

[14] Arbas Minim [Weiner] p. 189; See M”B 648:48 and Biur Halacha “Bechol Dhehu”; Rosh Sukkah 3:20 in name of Raavad

[15] Bikurei Yaakov 648:1 as its invalidation is due to Hadar; Piskeiy Teshuvos 648:2

[16] P”M 648 A”A 17; M”B 648:48 [however see Biur Halacha “Bechol Dhehu” who leaves this matter in question]; Kaf Hachaim 648:85; Arbas Minim [Weiner] p. 125 and 189; Nitei Gavriel 31:2; Omitted from Admur ibid

[17] The dispute: Some Poskim rule that only if the measurement between the Chazazis [or two-color changes] takes up majority of the circumference of the Esrog, which means that they are on two different sides of the Esrog, is it invalid when below the Chotem. [1^st opinion in Admur 648:20; 1^st opinion in Michaber 648:10; 2^nd opinion in Tur 648; Raavad in Tamim Deim 232; Rosh Sukkah 3:19; Rivash 139; M”A 648:13; M”B 648:41]  Other Poskim rule that whenever there are two blisters [or color changes], it is always invalid, irrelevant of how far the color changes are from each other, and even if they are on the same side. [2^nd opinion in Admur ibid; 2^nd opinion in Michaber 648:10; 1^st opinion in Tur 648 in name of his brother Rav Yecheil; Mahritz Geios Lulav 105; See Chidushei Tzemach Tzedek 73]

[18] See previous footnote

[19] Admur 649:20

[20] See Admur 649:19 regarding Hadar

[21] Admur 649:20; Rama 649:5; Ravayah 797

[22] Piskeiy Teshuvos 648:2

[23] Bikurei Yaakov 648; Shaar Hatziyon 648:8; Shevet Halevi 1:176; Beir Moshe 7:52; Az Nidbaru 13:38; Nitei Gavriel 35:4

[24] Igros Moshe 1:185

ether any moisture remains inside is by inserting a needle with a string inside the Esrog and then checking if the string is moist. However, one must beware not to reach the seed box with the needle or penetrate from one side of the Esrog to another [Nekev Mefulush] even if it bypasses the seed box, as doing so invalidates the Esrog. It goes without saying that one cannot squeeze or cut the Esrog, as doing so will invalidate it, and thus its check for dryness is difficult to be accomplished and must be done as stated above.

Is one obligated to check his Esrog for moisture?[6] There is no obligation to check an Esrog which appears fresh. If, however, the Esrog appears withered, then it must be checked.

Is an Esrog from the previous year valid?[7] An Esrog that was used for the Mitzvah for one year is certain to have dried to the point of invalidation by the Sukkos of the next year, and therefore it should not be checked at all. [Accordingly, an Esrog from the previous Sukkos is invalid.]    

Dryness by the Chotem:[8] If there is any Halachically defined dryness in the top area of the Esrog, called the Chotem, then the Esrog is Pasul.[9] The Chotem is defined as the area [on the upper half of the Esrog[10], towards the Pitum] from the point that it begins to slope inwards towards its top and becomes narrow and gradient.[11]

The law on Chol Hamoed:[12] A dry Esrog is invalid even on Chol Hamoed being that its invalidation is due to Hadar [unless no other Esrog is available, in which case it may be used[13] even with a blessing]. See Chapter 5 Halacha 9.

Cutting off the dry area from the Esrog:[14] An Esrog which became invalid due to dryness cannot be validated by having its dry area peeled or cut off the Esrog. This applies throughout all seven days of Sukkos, even Chol Hamoed.

Q&A If one froze or refrigerated an Esrog from the previous year and it appears fresh, may it be used?[15]   Some Poskim[16] rule the Esrog is permitted to be used if it appears fresh. However, other Poskim[17] rule the Esrog is invalid even if it appears fresh, as it is common for the Esrog to completely spoil after a few days of being outside of its preservation.

___________________________________________________________

[1] Admur 648:1-2

[2] Admur 648:1; Michaber 648:1; Rambam Sukkah 8:1; Mishneh Sukkah 34b and 31a; M”A 648:1

The reason: As the Esrog is not Hadar. [Admur ibid and 649:20]

[3] Admur 648:1; Michaber ibid; Raavad in Tamim Deim 232

[4] The reason: (As the moisture of a fruit is like the blood of flesh. Thus, if the fruit is lacking moisture, it is considered dead, and the verse says “Lo Hameisim Yehalelu.”) [Admur ibid]

[5] Admur 648:1; Tur 648; Rosh; Raavad ibid; M”A 648:1

[6] Admur 648:2; M”A 648:1

[7] Admur 648:2; Rama 648:1; Braisa Sukkah 31b; Maharil 5; Bach 648; Elya Raba 648:3; Chemed Moshe 648:1; Aruch Hashulchan 648:3;

Other opinions: Some Poskim rule that a check can validate the Esrog even if it is from the previous year. [Taz 648:2; Bikureiy Yaakov 648:4; Shaar Hatziyon 648:8; 37]

[8] Admur 648:16 and 21; Michaber 648:12; Tur 648; Raavad in Tamim Deim 232; Ramban; Rosh

[9] The reason: As the main beauty of an Esrog is dependent on its upper slope called the Chotem, as this area is more readily apparent to the eye then the other areas, and this is the area that a person first looks at upon glancing at an Esrog. [Admur 648:21; Rashi Sukkah 35b]

[10] Biur Halacha 648 “Mimakom” that the bottom half is never considered part of the Chotem even if it tilts inwards; Alef Hamagen 648 Kuntrus Achron 6; Shevet Halevi 8:150; See Piskeiy Teshuvos 648:11; Sefer Arbah Haminim p. 191

[11] Admur 648:21; Michaber 648:9 and 12; Rosh 3:20

An Esrog that contains two slopes: It is questionable whether an Esrog that contains two slopes, such as a mountain on a mountain, is considered to contain two Chotems. [Ashel Avraham Butchach 648; Piskeiy Teshuvos 648:11] However, see Sefer Arbas Haminim p. 191 who infers from the wording of Admur “towards its head” that there only the most upper slope is the Chotem. This especially applies if the lower mountain is below the halfway point of the Esrog. [Piskeiy Teshuvos ibid footnote 26]

An Esrog with an uneven slope: If the slope on one side of the Esrog begins at a higher point than the other side, then one may be lenient to only consider the Chotem to begin from the sloped area of each individual side. [Shevet Halevi ibid; Piskeiy Teshuvos 648:11]

[12] Admur 649:20

[13] See Admur 649:19 regarding Hadar

[14] Admur 649:20; Rama 649:5; Ravayah 797

[15] Piskeiy Teshuvos 648:2

[16] Bikurei Yaakov 648; Shaar Hatziyon 648:8; Shevet Halevi 1:176; Beir Moshe 7:52; Az Nidbaru 13:38; Nitei Gavriel 35:4

[17] Igros Moshe 1:185

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