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Beit Midrash
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- Arba'at Haminim
Answer: Lulav – Classically, it is edible produce that has kedushat shvi’It (sanctity of Shemitta- see below), as the pasuk says "The resting of the land shall be for you for eating" (Vayikra 25:6). However thegemara (Sukka 40a) derives from "for you" that branches that are intended for a use in which the benefit comes before they are destroyed (hana’ato u’bi’uro shaveh), also have kedushat shvi’it. This is as opposed to wood for burning, where the wood burns before one enjoys its heat. The gemara implies that lulav has kedushat shvi’it, and someRishonim (see Rashi, ad loc.) explain that it is because it is sometimes used as a broom. Others (see Ran, ad loc.) say that it does not havekedusha. Since people no longer use palm branches for brooms or the like, we posit that a lulav does not have kedushat shvi’it (Minchat Shlomo I:51.23).
Hadasim – Much of the above analysis applies to hadasim, which can be used for their fragrance. Practically, the assumption is that hadasimtoo are not cultivated for this purpose, and use for the mitzva of arba’ah minim is not considered worldly benefit, which would create kedushat shvi’it.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
167 - Washing Hands with Soap on Yom Kippur
168 - Obtaining Arba’ah Minim for the Sukkot after Shemitta
169 - Shabbat Cruises
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While it is possible to discuss whether these three minim could become forbidden if they were grown in violation of Shemitta, the practical and/or halachic assumptions are that there are no restrictions in obtaining them this year.
Etrog¬ – An etrog, as an edible fruit, certainly has kedushat shvi’it, if it is a product of the Shemitta year. There is significant discussion from the Tana’im to our day, whether an etrog’s status follows the time of its budding (chanata), like other fruits, or its harvest (l’kita) because it is watered similarly to vegetables (Kiddushin 3a). According to the latter opinion, if an etrog was picked off the tree after Rosh Hashana, it would not have kedushat shvi’it. While the Rambam (Shvi’it 4:12) followsl’kita, many (or most – see Shabbat Ha’aretz 4:12) say it follows when it grows. While last year extra care was taken to harvest etrogim beforeShemitta, we assume that an etrog that grew during Shemitta haskedushat shvi’it even if it was harvested after Rosh Hashana.
The main complication regarding an etrog with kedushat shvi’it is paying for it, especially that we do not want the sanctity of Shemitta to be transferred to the money paid for it (a broad topic beyond our scope). (Consumers do not weigh etrogim, so that is not a problem). There are three basic, valid approaches to deal with this issue. One is to buy theetrog b’havla’ah, i.e., the price of the etrog is swallowed up (even if it is more expensive) by being combined with the price of another commodity, perhaps one of the other minim. The mishna (Sukka 39a) actually talks about buying a lulav and getting the etrog along with it as a present.
Those who rely on the heter mechira can do so regarding an etrogas well, if there is a hashgacha that confirms that the given orchard was indeed sold. The otzar beit din system is fine for an etrog as well. Under this system, a beit din (rabbinical court) supervises the handling of the orchard and sets the price of the fruit according to the cost of expenses (including permitted labor), not according to the fruit’s value to the consumer. While it is best, according to this system, for all etrogim to have the same price, there are legitimate leniencies to allow the beit dinto follow a selection process according to quality and attach different prices to the categories (see Shemitta (Burstein), p. 424)). After Sukkot, one should either eat the etrog, make jam from it, or dispose of it in the way he does for kedushat shvi’it produce.
One should always buy an etrog with rabbinical confirmation of its validity. This year, how Shemitta was handled becomes a major component.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
