The Eddie B. Sit Edition and audio series of the Talmud Bavli, Masechet Sukkah, has been dedicated by Celia and Isaac Jamal, may Hashem bless them, for the success of their dear children. May they see much nachat from all of them, may they grow up, marry at the right time, and have children healthily and happily, with blessings and success. May they see descendants and descendants of their descendants until the arrival of the righteous redeemer, amen. The masechet has also been dedicated for the elevation of the soul of Sarah bat Adel, may her soul be at rest in Gan Eden, amen, again by Celia and Isaac Jamal. May you merit good deeds. Today's daf is dedicated by our dear friends from Aventura, Florida, Mr. Roger and Raquel Baghdadi, may Hashem bless them. We study Daf Lamed Hey today. This daf is being studied for the elevation of the soul of Avraham ben Ester, may his soul be at rest in Gan Eden, amen. It is also studied for the elevation of the soul of Mazal bat Frida, who passed away in a short time, may her soul be at rest in Gan Eden, amen. Additionally, we study today for the complete recovery of Hacham Ovadia Yosef ben Gurgiya, may it be Your will, Hashem, to heal him among the other ill of Your people, Israel, amen.
We begin today's daf on Lamed Hey Amud Rishon, starting with the laws of etrog. Tanu Rabanan, we have a baraita: "Peri Etz Hadar." It says in the Torah when referring to the etrog, "Peri," a fruit, "Etz," of wood from a tree, "Hadar," that is beautiful. The Gemara states, "Etz she-taam etzo u-firo shave." The fact that it says "Peri Etz," indicates a type of fruit where the tree, the wood, the bark of the tree, and the fruit itself have the same taste. Thus, it is concluded that this must be an etrog because it is one of the only fruits where the bark and the fruit itself share the same taste. Rashi explains that it means the tree is like the fruit in taste.
The Gemara continues, questioning, "Ve-eima pilpelin?" Who says it is an etrog? Perhaps it refers to peppers. The peppers discussed here resemble long jalapeño peppers, not the large round ones. Others, however, suggest it is referring to black pepper, like the peppercorns used as spice. The Gemara asks, "Ve-eima pilpelin ke-de-tanya," similar to what we have in a baraita. Rabbi Meir states that the verse, "Ve-netatem kol Etz," which discusses the laws of orlah, implies that it must be a fruit tree, as only fruit trees are subject to orlah. The full verse states, "Ve-araltem orlato et piri shelosh shanim yihyu lachem arelim lo ye'achel." The Gemara questions why it says "kol Etz Ma'achal." Don't I know it is referring to a fruit tree? The verse could have simply stated "Ve-netatem kol Etz." Why include "Ma'achal"? Rashi explains that since it states, "Lo ye'achel," it implies that it must be a fruit tree, as the Torah refers to trees of food.
The Gemara concludes that we are discussing a tree whose tree and fruit share the same taste. Thus, it refers to peppers, which also share the same taste as their tree. This teaches us two things: that peppers are subject to orlah, and that the land of Israel lacks nothing, even having peppers, as it is stated, "Lo techesar." The verse indicates that it does not lack anything. Rashi elaborates that when the Torah refers to the trees of Israel, it includes even peppers to show that the land of Israel has every spice.
The Gemara then questions, "Who told you it is the etrog when it says 'Peri Etz Hadar'? Maybe it refers to the peppers?" It notes that peppers also have the same taste as their tree. The Gemara responds that one cannot choose a pepper as "Peri Etz Hadar" because it would not be recognizable to take just one pepper. The Torah states, "Pri echad amar Rachmana velo shenayim ushlosha." Therefore, it must refer to the etrog.
Rabbi states, "Al tikrei Hadar ela Hadir." "Hadir" refers to a pen, like a corral for animals. Just as in a "dir" there are both large and small animals, so too, the etrog tree has both large and small etrogim. The Gemara questions whether other fruits do not also have large and small varieties. The Gemara responds that the uniqueness of the etrog tree is that the large etrogim remain on the tree for an extended period, allowing the smaller etrogim to sprout simultaneously.
The Gemara discusses another interpretation of "Hadar." Rabbi Abahu states, "Al tikrei Hadar ela Haddar." This suggests that the fruit dwells on the tree from year to year. There is no disagreement between Rabbi Abahu and the previous opinion; both agree that "Hadar" indicates that the fruit stays on the tree for a long time. Ben Azzai offers a different interpretation: "Al tikrei Hadar ela Hiddur." In Greek, water is referred to as "Hiddur." The Gemara asks which tree grows by water. The conclusion is that this refers to the etrog, as it is the fruit that grows by water.
The Gemara then returns to the laws of etrog, stating that an etrog from an asherah or an ir hanidachat is pasul. The reason is that since it is destined to be burnt, it is considered as if it is burnt now and therefore lacks the proper shiur. The Gemara continues, stating that an etrog from orlah is also pasul. The reason for this is debated between Rabbi Chiyya bar Avin and Rav Assi. One opinion states it is because it cannot be eaten, while the other states it lacks monetary value.
The Gemara discusses the implications of these opinions, highlighting that both agree that the etrog must be edible. The debate lies in whether it also requires monetary value. The Gemara provides examples, such as maaser sheni in Jerusalem, where it is edible but may lack monetary value. The Gemara concludes that the requirement for an etrog to be valid is that it must be edible, regardless of its monetary value.
The Gemara continues with further discussions about the etrog, including the laws regarding boils on the etrog. Rav Chisda states that if the majority of the etrog has boils in one place, it is pasul; however, if the boils are scattered, even if they cover the majority, it remains kosher. The Gemara debates this point, suggesting that scattered boils may render the etrog spotted and thus pasul.
Finally, the Gemara discusses the significance of the chotem of the etrog, where even the smallest blemish renders it pasul. The discussion concludes with the importance of the etrog's integrity, emphasizing the various opinions regarding its status and the implications of its physical characteristics for fulfilling the mitzvah.