https://halachipedia.com/index.php?action=history&feed=atom&title=AravotAravot - Revision history2026-05-18T10:32:52ZRevision history for this page on the wikiMediaWiki 1.39.3https://halachipedia.com/index.php?title=Aravot&diff=28839&oldid=prevUnknown user at 14:18, 9 October 20202020-10-09T14:18:22Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 14:18, 9 October 2020</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed.<ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed.<ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
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<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Related Pages==</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* [[Beating the Aravot]]</ins></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Aravot&diff=27187&oldid=prevUnknown user: Text replacement - ". <ref>" to ".<ref>"2020-07-14T23:19:34Z<p>Text replacement - ". <ref>" to ".<ref>"</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:19, 14 July 2020</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==General Laws==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==General Laws==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#One should use two aravot branches for the mitzvah. Each [[aravah]] should be at least 3 [[Tefachim]] in length. <ref>Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires three [[hadasim]] and two aravot. The Rama adds that in extenuating circumstances, one may use just one [[hadas]]. Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both [[hadasim]] and aravot is 10 [[etzba’ot]]; however, he also mentions the Rif’s opinion of 12 [[etzba’ot]] (see note 3). </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#One should use two aravot branches for the mitzvah. Each [[aravah]] should be at least 3 [[Tefachim]] in length.<ref>Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires three [[hadasim]] and two aravot. The Rama adds that in extenuating circumstances, one may use just one [[hadas]]. Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both [[hadasim]] and aravot is 10 [[etzba’ot]]; however, he also mentions the Rif’s opinion of 12 [[etzba’ot]] (see note 3). </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid.<ref>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas Shulchan Aruch 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of Shulchan Aruch.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas Shulchan Aruch 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of Shulchan Aruch.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them.<ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#Although most aravot grow by the water, an [[aravah]] is valid no matter where it grew. Some say that it is preferable to use aravot that grew by a river, whereas others say that there is no such preference. <ref>*The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that grows by a river, Chazal explained that the pasuk also allows an [[aravah]] that did not grow near a river. Rashi (s.v. Arvei) writes that while an [[aravah]] that grew by the water is preferable, one nonetheless fulfills his obligation with an [[aravah]] that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,” min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore, Tosfot recommends using aravot only if they grew by a river.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#Although most aravot grow by the water, an [[aravah]] is valid no matter where it grew. Some say that it is preferable to use aravot that grew by a river, whereas others say that there is no such preference.<ref>*The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that grows by a river, Chazal explained that the pasuk also allows an [[aravah]] that did not grow near a river. Rashi (s.v. Arvei) writes that while an [[aravah]] that grew by the water is preferable, one nonetheless fulfills his obligation with an [[aravah]] that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,” min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore, Tosfot recommends using aravot only if they grew by a river.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although most authorities maintain that having an [[aravah]] that grew by the water is preferable, the Rosh and Rambam (7:3) seem to hold that [[aravah]] wherever it grew is totally acceptable.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although most authorities maintain that having an [[aravah]] that grew by the water is preferable, the Rosh and Rambam (7:3) seem to hold that [[aravah]] wherever it grew is totally acceptable.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view that the Rambam agrees with Rashi that it is preferable to use an [[aravah]] that grew by a river, the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so far as to suggest that it is better to take an [[aravah]] that did not grow by the water so as to show that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and Kaf Hachaim (647:6) agree.</ref> [[Image:Eucalyptus.jpeg|150px|right]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>*Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view that the Rambam agrees with Rashi that it is preferable to use an [[aravah]] that grew by a river, the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so far as to suggest that it is better to take an [[aravah]] that did not grow by the water so as to show that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and Kaf Hachaim (647:6) agree.</ref> [[Image:Eucalyptus.jpeg|150px|right]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#The Eucalyptus species which looks similar to the [[aravah]] is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of [[aravah]] because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The Eucalyptus species which looks similar to the [[aravah]] is pasul. (See picture to the right).<ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of [[aravah]] because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. Rosh Sukkah 3:1 agrees. Ritva sukkah 29b and Tur 645 quote the Raavad with respect to lulav. The [http://www.hebrewbooks.org/pdfpager.aspx?req=49325&st=&pgnum=43 Bikkurei Yakov 647:6] quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. Rosh Sukkah 3:1 agrees. Ritva sukkah 29b and Tur 645 quote the Raavad with respect to lulav. The [http://www.hebrewbooks.org/pdfpager.aspx?req=49325&st=&pgnum=43 Bikkurei Yakov 647:6] quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed. <ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed.<ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
</table>Unknown userhttps://halachipedia.com/index.php?title=Aravot&diff=21706&oldid=prevYitzchakSultan: /* Aravot which lost leaves or dried out */2018-10-07T19:55:56Z<p><span dir="auto"><span class="autocomment">Aravot which lost leaves or dried out</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 19:55, 7 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<ref>The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<ref>The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white<ins style="font-weight: bold; text-decoration: none;">. Rosh Sukkah 3:1 agrees. Ritva sukkah 29b and Tur 645 quote the Raavad with respect to lulav</ins>. The [http://www.hebrewbooks.org/pdfpager.aspx?req=49325&st=&pgnum=43 Bikkurei Yakov 647:6] quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The [http://www.hebrewbooks.org/pdfpager.aspx?req=49325&st=&pgnum=43 Bikkurei Yakov 647:6] quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed. <ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed. <ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Aravot&diff=21705&oldid=prevYitzchakSultan: /* Aravot which lost leaves or dried out */2018-10-07T19:47:45Z<p><span dir="auto"><span class="autocomment">Aravot which lost leaves or dried out</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 19:47, 7 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<ref>The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<ref>The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>*What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The Bikkurei Yakov 647:6 quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The <ins style="font-weight: bold; text-decoration: none;">[http://www.hebrewbooks.org/pdfpager.aspx?req=49325&st=&pgnum=43 </ins>Bikkurei Yakov 647:6<ins style="font-weight: bold; text-decoration: none;">] </ins>quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed. <ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] is invalidated if a majority of the leaves are removed. <ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Aravot&diff=21701&oldid=prevYitzchakSultan: /* Aravot which lost leaves or dried out */2018-10-07T19:14:33Z<p><span dir="auto"><span class="autocomment">Aravot which lost leaves or dried out</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 19:14, 7 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Aravot.jpg|200px|right]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Aravot.jpg|200px|right]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>One of the four species mentioned in the Torah to be taken on [[Sukkot]] is ערבי נחל which are translated as the leafy branch of a specific type of willow tree. They are described by the torah as willows of the river because most of this species grows by the river.<<del style="font-weight: bold; text-decoration: none;">Ref</del>>The Pasuk in Vayikra 23:40 says one should take Arvei Nachal as part of the four species. The Rambam ([[Shofar]] VeSukkah 7:3) writes that since most of this species of willow grows by the river the Torah called it Arvei Nachal, a leafy tree that grows by the river.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>One of the four species mentioned in the Torah to be taken on [[Sukkot]] is ערבי נחל which are translated as the leafy branch of a specific type of willow tree. They are described by the torah as willows of the river because most of this species grows by the river.<<ins style="font-weight: bold; text-decoration: none;">ref</ins>>The Pasuk in Vayikra 23:40 says one should take Arvei Nachal as part of the four species. The Rambam ([[Shofar]] VeSukkah 7:3) writes that since most of this species of willow grows by the river the Torah called it Arvei Nachal, a leafy tree that grows by the river.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==General Laws==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==General Laws==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># One should use two aravot branches for the mitzvah. Each [[aravah]] should be at least 3 [[Tefachim]] in length. <ref>Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires three [[hadasim]] and two aravot. The Rama adds that in extenuating circumstances, one may use just one [[hadas]]. Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both [[hadasim]] and aravot is 10 [[etzba’ot]]; however, he also mentions the Rif’s opinion of 12 [[etzba’ot]] (see note 3). </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#One should use two aravot branches for the mitzvah. Each [[aravah]] should be at least 3 [[Tefachim]] in length. <ref>Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires three [[hadasim]] and two aravot. The Rama adds that in extenuating circumstances, one may use just one [[hadas]]. Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both [[hadasim]] and aravot is 10 [[etzba’ot]]; however, he also mentions the Rif’s opinion of 12 [[etzba’ot]] (see note 3). </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas Shulchan Aruch 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of Shulchan Aruch.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas Shulchan Aruch 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of Shulchan Aruch.</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Although most aravot grow by the water, an [[aravah]] is valid no matter where it grew. Some say that it is preferable to use aravot that grew by a river, whereas others say that there is no such preference. <ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#Although most aravot grow by the water, an [[aravah]] is valid no matter where it grew. Some say that it is preferable to use aravot that grew by a river, whereas others say that there is no such preference. <ref>*The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that grows by a river, Chazal explained that the pasuk also allows an [[aravah]] that did not grow near a river. Rashi (s.v. Arvei) writes that while an [[aravah]] that grew by the water is preferable, one nonetheless fulfills his obligation with an [[aravah]] that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,” min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore, Tosfot recommends using aravot only if they grew by a river.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that grows by a river, Chazal explained that the pasuk also allows an [[aravah]] that did not grow near a river. Rashi (s.v. Arvei) writes that while an [[aravah]] that grew by the water is preferable, one nonetheless fulfills his obligation with an [[aravah]] that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,” min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore, Tosfot recommends using aravot only if they grew by a river. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although most authorities maintain that having an [[aravah]] that grew by the water is preferable, the Rosh and Rambam (7:3) seem to hold that [[aravah]] wherever it grew is totally acceptable.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although most authorities maintain that having an [[aravah]] that grew by the water is preferable, the Rosh and Rambam (7:3) seem to hold that [[aravah]] wherever it grew is totally acceptable.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view that the Rambam agrees with Rashi that it is preferable to use an [[aravah]] that grew by a river, the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so far as to suggest that it is better to take an [[aravah]] that did not grow by the water so as to show that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and Kaf Hachaim (647:6) agree.</ref> [[Image:Eucalyptus.jpeg|150px|right]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view that the Rambam agrees with Rashi that it is preferable to use an [[aravah]] that grew by a river, the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so far as to suggest that it is better to take an [[aravah]] that did not grow by the water so as to show that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and Kaf Hachaim (647:6) agree. </ref> [[Image:Eucalyptus.jpeg|150px|right]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The Eucalyptus species which looks similar to the [[aravah]] is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of [[aravah]] because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The Eucalyptus species which looks similar to the [[aravah]] is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of [[aravah]] because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<<del style="font-weight: bold; text-decoration: none;">Ref</del>> The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The Bikkurei Yakov 647:<del style="font-weight: bold; text-decoration: none;">4 </del>quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<<ins style="font-weight: bold; text-decoration: none;">ref</ins>>The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the [[aravah]], it is invalid.<ref> The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The [[aravah]] <del style="font-weight: bold; text-decoration: none;">isn't </del>invalidated if <del style="font-weight: bold; text-decoration: none;">a piece of some of the leaves are removed unless </del>a majority of the leaves are removed. <<del style="font-weight: bold; text-decoration: none;">Ref</del>>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>*What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The Bikkurei Yakov 647:<ins style="font-weight: bold; text-decoration: none;">6 </ins>quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#If a majority of the leaves fall off the [[aravah]], it is invalid.<ref>The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#The [[aravah]] <ins style="font-weight: bold; text-decoration: none;">is </ins>invalidated if a majority of the leaves are removed. <<ins style="font-weight: bold; text-decoration: none;">ref</ins>>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><references /></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Holidays]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Holidays]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Sukkot]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Sukkot]]</div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Aravot&diff=21700&oldid=prevYitzchakSultan: /* Aravot which lost leaves or dried out */2018-10-07T18:50:05Z<p><span dir="auto"><span class="autocomment">Aravot which lost leaves or dried out</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 18:50, 7 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The Bikkurei Yakov 647:4 quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 (also in [http://www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]) writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However, he says that even if the leaves are so dry that they paled and aren't green at all they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The Bikkurei Yakov 647:4 quotes the Raavad. Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and Chazon Ovadia p. 317 agree that it is only invalid if the leaves turn white. (See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the [[aravah]], it is invalid.<ref> The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the [[aravah]], it is invalid.<ref> The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The [[aravah]] isn't invalidated if a piece of some of the leaves <del style="font-weight: bold; text-decoration: none;">is </del>removed unless a <del style="font-weight: bold; text-decoration: none;">majority of the </del>majority of the leaves <del style="font-weight: bold; text-decoration: none;">is </del>removed. <Ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The [[aravah]] isn't invalidated if a piece of some of the leaves <ins style="font-weight: bold; text-decoration: none;">are </ins>removed unless a majority of the leaves <ins style="font-weight: bold; text-decoration: none;">are </ins>removed. <Ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Aravot&diff=21699&oldid=prevYitzchakSultan: /* Aravot which lost leaves or dried out */2018-10-07T18:49:24Z<p><span dir="auto"><span class="autocomment">Aravot which lost leaves or dried out</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 18:49, 7 October 2018</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l16">Line 16:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The Eucalyptus species which looks similar to the [[aravah]] is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of [[aravah]] because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The Eucalyptus species which looks similar to the [[aravah]] is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of [[aravah]] because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<Ref> The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. <del style="font-weight: bold; text-decoration: none;">Shaar Hatziyun </del>(<del style="font-weight: bold; text-decoration: none;">647</del>:<del style="font-weight: bold; text-decoration: none;">6</del>) <del style="font-weight: bold; text-decoration: none;">quotes Bikkurei Yaakov</del>, <del style="font-weight: bold; text-decoration: none;">who </del>says that <del style="font-weight: bold; text-decoration: none;">to be considered dried out an [[aravah]] must lose </del>all <del style="font-weight: bold; text-decoration: none;">of its green color</del>. Chazon Ovadia<del style="font-weight: bold; text-decoration: none;">, however, says </del>that the <del style="font-weight: bold; text-decoration: none;">[[aravah]] must </del>turn white.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># If most of the leaves of an [[aravah]] dried out to the extent that they lost their green color, the [[aravah]] is pasul. If, however, the leaves only withered and did not completely dry out, the [[aravah]] may still be used.<Ref> The Mishna (33b) writes that a dry [[aravah]] is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an [[aravah]] is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an [[aravah]] is disqualified once a majority of its leaves have become dried out. </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* What is considered dried to be invalid? The Raavad in Tamim Deyim siman 232 </ins>(<ins style="font-weight: bold; text-decoration: none;">also in [http</ins>:<ins style="font-weight: bold; text-decoration: none;">//www.hebrewbooks.org/pdfpager.aspx?req=50862&st=%D7%A9%D7%99%D7%9C%D7%91%D7%A0%D7%95&pgnum=142 Raavad on Sukkah 34b]</ins>) <ins style="font-weight: bold; text-decoration: none;">writes explicitly that the measure of what is considered dry for Etrog and Lulav doesn't apply to Hadas and Aravot since they dry out more quickly. He writes that if the leaves crumble when touched with one's fingernail they are certainly considered dry and invalid. However</ins>, <ins style="font-weight: bold; text-decoration: none;">he </ins>says that <ins style="font-weight: bold; text-decoration: none;">even if the leaves are so dry that they paled and aren't green at </ins>all <ins style="font-weight: bold; text-decoration: none;">they are invalid. The language clearly implies that it is only invalid if the leaves turn white. The Bikkurei Yakov 647:4 quotes the Raavad</ins>. <ins style="font-weight: bold; text-decoration: none;">Shulchan Aruch Harav 647:6, Mishna Brurah (Shaar Hatziyun 647:6), Aruch Hashulchan 647:8, and </ins>Chazon Ovadia <ins style="font-weight: bold; text-decoration: none;">p. 317 agree </ins>that <ins style="font-weight: bold; text-decoration: none;">it is only invalid if </ins>the <ins style="font-weight: bold; text-decoration: none;">leaves </ins>turn white. <ins style="font-weight: bold; text-decoration: none;">(See Mishna Brurah who only quotes the phrase that the leaves need to lose their green color to be invalid.)</ins></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the [[aravah]], it is invalid.<ref> The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the [[aravah]], it is invalid.<ref> The Mishna (33b) states that if a minority of an [[aravah]]’s leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the [[aravah]] will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the [[aravah]] is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the [[aravah]] if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The [[aravah]] isn't invalidated if a piece of some of the leaves is removed unless a majority of the majority of the leaves is removed. <Ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The [[aravah]] isn't invalidated if a piece of some of the leaves is removed unless a majority of the majority of the leaves is removed. <Ref>Chazon Ovadia ([[Sukkot]] p. 324)</ref></div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Aravot&diff=16276&oldid=prevYitzchakSultan: Text replacement - "S"A" to "Shulchan Aruch"2015-01-07T03:48:31Z<p>Text replacement - "S"A" to "Shulchan Aruch"</p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 03:48, 7 January 2015</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l7">Line 7:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the [[aravah]] should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the [[aravah]] is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the [[aravah]] is invalid. <ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas <del style="font-weight: bold; text-decoration: none;">S"A </del>647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of <del style="font-weight: bold; text-decoration: none;">S"A</del>.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an [[aravah]]. The Gemara (34a) writes that an [[aravah]] has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the [[aravah]] has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain [[aravah]], the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas <ins style="font-weight: bold; text-decoration: none;">Shulchan Aruch </ins>647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of <ins style="font-weight: bold; text-decoration: none;">Shulchan Aruch</ins>.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna ([[Sukkah]] 33b) writes that a safsafa is not Kosher in place of [[aravah]]. The gemara [[Sukkah]] 34a writes that the [[aravah]]'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to [[aravah]]) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the [[aravah]] is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher [[aravah]] and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet ([[Sukkah]] 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the [[aravah]]. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an [[aravah]] which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> </div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Aravot&diff=13325&oldid=prevDlhanon at 05:41, 26 January 20142014-01-26T05:41:56Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 05:41, 26 January 2014</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>One of the four species mentioned in the Torah to be taken on [[Sukkot]] is ערבי נחל which are translated as the leafy branch of a specific type of willow tree. They are described by the torah as willows of the river because most of this species grows by the river.<Ref>The Pasuk in Vayikra 23:40 says one should take Arvei Nachal as part of the four species. The Rambam (Shofar VeSukkah 7:3) writes that since most of this species of willow grows by the river the Torah called it Arvei Nachal, a leafy tree that grows by the river.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>One of the four species mentioned in the Torah to be taken on [[Sukkot]] is ערבי נחל which are translated as the leafy branch of a specific type of willow tree. They are described by the torah as willows of the river because most of this species grows by the river.<Ref>The Pasuk in Vayikra 23:40 says one should take Arvei Nachal as part of the four species. The Rambam (<ins style="font-weight: bold; text-decoration: none;">[[</ins>Shofar<ins style="font-weight: bold; text-decoration: none;">]] </ins>VeSukkah 7:3) writes that since most of this species of willow grows by the river the Torah called it Arvei Nachal, a leafy tree that grows by the river.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==General Laws==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==General Laws==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># One should use two aravot branches for the mitzvah. Each aravah should be at least 3 [[Tefachim]] in length. <ref>Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires three hadasim and two aravot. The Rama adds that in extenuating circumstances, one may use just one hadas. Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both hadasim and aravot is 10 [[etzba’ot]]; however, he also mentions the Rif’s opinion of 12 [[etzba’ot]] (see note 3). </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># One should use two aravot branches for the mitzvah. Each <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>should be at least 3 [[Tefachim]] in length. <ref>Rambam (7:7) and Shulchan Aruch (651:1) rule in accordance with Rabbi Yishmael, who requires three <ins style="font-weight: bold; text-decoration: none;">[[</ins>hadasim<ins style="font-weight: bold; text-decoration: none;">]] </ins>and two aravot. The Rama adds that in extenuating circumstances, one may use just one <ins style="font-weight: bold; text-decoration: none;">[[</ins>hadas<ins style="font-weight: bold; text-decoration: none;">]]</ins>. Regarding their sizes, Shulchan Aruch (650:1) rules like Tosfot that the minimum size for both <ins style="font-weight: bold; text-decoration: none;">[[</ins>hadasim<ins style="font-weight: bold; text-decoration: none;">]] </ins>and aravot is 10 [[etzba’ot]]; however, he also mentions the Rif’s opinion of 12 [[etzba’ot]] (see note 3). </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the aravah should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the aravah is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the aravah is invalid. <ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is invalid. <ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right|thumb|150px|Small serrations on the edge of an aravah leaf]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an aravah. The Gemara (34a) writes that an aravah has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the aravah has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain aravah, the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas S"A 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of S"A.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>. The Gemara (34a) writes that an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>, the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas S"A 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of S"A.</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna (Sukkah 33b) writes that a safsafa is not Kosher in place of aravah. The gemara Sukkah 34a writes that the aravah's stem is supposed to be red as opposed to the safsafa (a pasul species similar to aravah) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the aravah is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna (<ins style="font-weight: bold; text-decoration: none;">[[</ins>Sukkah<ins style="font-weight: bold; text-decoration: none;">]] </ins>33b) writes that a safsafa is not Kosher in place of <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>. The gemara <ins style="font-weight: bold; text-decoration: none;">[[</ins>Sukkah<ins style="font-weight: bold; text-decoration: none;">]] </ins>34a writes that the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>'s stem is supposed to be red as opposed to the safsafa (a pasul species similar to <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher aravah and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet (Sukkah 34a) who writes that only the signs of having long leaves and red stem are important to distinguish the aravah. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an aravah which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The aravot should have all 3 of the above mentioned signs (long leaves, smooth edges, and green or red stem) and not just one of them. <ref>Pri Megadim M"Z 647:1 writes that the aravot need to have all 3 signs of a kosher <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>and one isn't enough. Mishna Brurah 647:2 also quotes the Bikkurei Yacov who says that it's not common to have one of the signs without the others. Chazon Ovadayah (p. 317) quotes the Sfat Emet (<ins style="font-weight: bold; text-decoration: none;">[[</ins>Sukkah<ins style="font-weight: bold; text-decoration: none;">]] </ins>34a) who writes that only the signs of having long leaves and red stem are important to distinguish the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>. Chazon Ovadyah (p. 316) quotes Sh"t Eretz Tova 24 who writes that an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>which has all 3 signs is kosher even if the biologists say that it isn't the species as the other aravot. </ref> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Although most aravot grow by the water, an aravah is valid no matter where it grew. Some say that it is preferable to use aravot that grew by a river, whereas others say that there is no such preference. <ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Although most aravot grow by the water, an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is valid no matter where it grew. Some say that it is preferable to use aravot that grew by a river, whereas others say that there is no such preference. <ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that grows by a river, Chazal explained that the pasuk also allows an aravah that did not grow near a river. Rashi (s.v. Arvei) writes that while an aravah that grew by the water is preferable, one nonetheless fulfills his obligation with an aravah that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,” min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore, Tosfot recommends using aravot only if they grew by a river. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* The Gemara (33b) states that although the Torah says “arvei nachal,” meaning branches of a willow that grows by a river, Chazal explained that the pasuk also allows an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>that did not grow near a river. Rashi (s.v. Arvei) writes that while an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>that grew by the water is preferable, one nonetheless fulfills his obligation with an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>that grew elsewhere. Rav Hershel Schachter (“The Halachos of the Daled Minim,” min 50) explained that having aravot that grew by a river is a hidur since it also fulfills the simple interpretation of the pasuk (a similar idea is expressed in the Ritva Yevamot 103b). Tosfot (34a s.v. Verabbanan) suggests that this Gemara follows Rabbi Akiva's opinion and the halacha does not follow Rabbi Akiva. Therefore, Tosfot recommends using aravot only if they grew by a river. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although most authorities maintain that having an aravah that grew by the water is preferable, the Rosh and Rambam (7:3) seem to hold that aravah wherever it grew is totally acceptable.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* The Rosh (3:13) writes that it seems that the Rif agrees with Tosfot, as he does not quote the Gemara on 33b. Nonetheless, the Rosh records that the minhag was to use aravot even if they did not grow by a river. To defend the minhag, the Rosh rejects the view of Tosfot, and instead argues that the Gemara was agreed upon by all opinions. The Tur (647) writes that although most authorities maintain that having an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>that grew by the water is preferable, the Rosh and Rambam (7:3) seem to hold that <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>wherever it grew is totally acceptable.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view that the Rambam agrees with Rashi that it is preferable to use an aravah that grew by a river, the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so far as to suggest that it is better to take an aravah that did not grow by the water so as to show that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and Kaf Hachaim (647:6) agree. </ref> [[Image:Eucalyptus.jpeg|150px|right]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Shulchan Aruch (647:1) quotes the language of the Rambam in ruling that all aravot are acceptable for use. Even though the Beit Yosef (647:2) quotes Rav Eliyahu Mizrachi’s view that the Rambam agrees with Rashi that it is preferable to use an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>that grew by a river, the Beit Yosef himself disagrees with this interpretation. Furthermore, the Taz (647:2) goes so far as to suggest that it is better to take an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>that did not grow by the water so as to show that we accept Chazal’s interpretation of the pasuk. Mishna Brurah (647:3) concludes that some say it is preferable to use aravot that grew by water. Kitzur Shulchan Aruch (136:5) and Kaf Hachaim (647:6) agree. </ref> [[Image:Eucalyptus.jpeg|150px|right]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The Eucalyptus species which looks similar to the aravah is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of aravah because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The Eucalyptus species which looks similar to the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is pasul. (See picture to the right). <ref>Sh"t Har Tzvi YD 181 writes that the Eucalyptus is not the correct species of <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>because it has a nice smell and usually doesn't grow by the water. Chazon Ovadya (p. 317) quotes this. </ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Aravot which lost leaves or dried out==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># If most of the leaves of an aravah dried out to the extent that they lost their green color, the aravah is pasul. If, however, the leaves only withered and did not completely dry out, the aravah may still be used.<Ref> The Mishna (33b) writes that a dry aravah is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an aravah is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an aravah is disqualified once a majority of its leaves have become dried out. Shaar Hatziyun (647:6) quotes Bikkurei Yaakov, who says that to be considered dried out an aravah must lose all of its green color. Chazon Ovadia, however, says that the aravah must turn white.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># If most of the leaves of an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>dried out to the extent that they lost their green color, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is pasul. If, however, the leaves only withered and did not completely dry out, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>may still be used.<Ref> The Mishna (33b) writes that a dry <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is disqualified, while a withered one is valid. The Rif (16a), Rambam (8:1), and Rosh (3:13) all codify this Mishna as halacha. To clarify the boundary described by the Mishna, Rambam explains that an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is valid as long as it is not completely dry. Tur and Shulchan Aruch (647:2) codify this as the halacha. Mishna Brurah (647:7) and Chazon Ovadia (p. 317) clarify that an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is disqualified once a majority of its leaves have become dried out. Shaar Hatziyun (647:6) quotes Bikkurei Yaakov, who says that to be considered dried out an <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>must lose all of its green color. Chazon Ovadia, however, says that the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>must turn white.</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the aravah, it is invalid.<ref> The Mishna (33b) states that if a minority of an <del style="font-weight: bold; text-decoration: none;">aravah’s </del>leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the aravah will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the aravah is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the aravah if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># If a majority of the leaves fall off the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]]</ins>, it is invalid.<ref> The Mishna (33b) states that if a minority of an <ins style="font-weight: bold; text-decoration: none;">[[aravah]]’s </ins>leaves fall off, it remains valid. The Rosh (3:13) infers that if a majority of the leaves fall off, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>will be invalid. The Tur (647:1), however, cites the Baal HaItur as saying that as long as one leaf remains attached, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>is still usable. Shulchan Aruch (647:2) rules in accordance with the Rosh. Mishna Brurah (647:9) clarifies that this will only invalidate the <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>if a majority of the leaves within the minimum 3 [[Tefachim]] fall off. Chazon Ovadia (p. 318) writes that there is no difference between the leaves falling off on their own and someone pulling them off. </ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The aravah isn't invalidated if a piece of some of the leaves is removed unless a majority of the majority of the leaves is removed. <Ref>Chazon Ovadia (Sukkot p. 324)</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The <ins style="font-weight: bold; text-decoration: none;">[[</ins>aravah<ins style="font-weight: bold; text-decoration: none;">]] </ins>isn't invalidated if a piece of some of the leaves is removed unless a majority of the majority of the leaves is removed. <Ref>Chazon Ovadia (<ins style="font-weight: bold; text-decoration: none;">[[</ins>Sukkot<ins style="font-weight: bold; text-decoration: none;">]] </ins>p. 324)</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
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</table>Dlhanonhttps://halachipedia.com/index.php?title=Aravot&diff=10049&oldid=prevYitzchakSultan at 03:31, 18 September 20132013-09-18T03:31:28Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 03:31, 18 September 2013</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>===Signs of a Kosher Aravah===</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the aravah should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the aravah is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the aravah is invalid. <ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The leaves of the aravah should preferably be long and narrow with smooth edges. If the edges of the leaves have small serrations, the aravah is nonetheless valid. If, however, the stem is white, the leaves are rounded, or the edges of the leaves have large serrations, the aravah is invalid. <ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right|150px]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[Image:AravahSerrations.jpeg|right<ins style="font-weight: bold; text-decoration: none;">|thumb</ins>|150px<ins style="font-weight: bold; text-decoration: none;">|Small serrations on the edge of an aravah leaf</ins>]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an aravah. The Gemara (34a) writes that an aravah has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the aravah has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain aravah, the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas S"A 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of S"A.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Mishna (33b) writes that a tzaftzefa is not the same species as an aravah. The Gemara (34a) writes that an aravah has long and narrow leaves with smooth edges, whereas a tzaftzefa has round leaves with serrated, saw-like edges. Mishna Brurah 647:2 writes that if the aravah has any of the features of a tzaftzefa it is invalid. The Gemara then says that there is a certain aravah, the chilfa gila, that is valid even though the edges of its leaves are serrated. Rashi (s.v. Vehatanya) explains that if all of the serrations face inward, it is acceptable. The Rambam (7:4), however, explains that if the edges have small serrations, it is acceptable. The Tur (647:1) follows the explanation of Rashi, whereas Shulchan Aruch (647:1) follows that of the Rambam. Aruch HaShulchan (647:4) rules that one may follow either view. (The Kesef Mishna there points out this dispute between Rashi and the Rambam). The Tur 647:1 follows the explanation of Rashi, whereas S"A 647:1 follows the Rambam's. Chazon Ovadya (p. 316) follows the explanation of S"A.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna (Sukkah 33b) writes that a safsafa is not Kosher in place of aravah. The gemara Sukkah 34a writes that the aravah's stem is supposed to be red as opposed to the safsafa (a pasul species similar to aravah) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the aravah is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The stem should be green or red, but not white.<ref>The Mishna (Sukkah 33b) writes that a safsafa is not Kosher in place of aravah. The gemara Sukkah 34a writes that the aravah's stem is supposed to be red as opposed to the safsafa (a pasul species similar to aravah) has a white stem. This sign is quoted by the Rif 16a, Rambam 7:3-4, and Rosh 3:13. Bet Yosef 647:1 writes that it's logical to say that even if the stem of the aravah is green it is kosher because only the side which was in the sun turns red, and it's only pasul if the stem is white. Rama 647:1 codifies this. Mishna Brurah 647:2 and Chazon Ovadyah (p. 316) concur. </ref></div></td></tr>
</table>YitzchakSultan