Igrot Kodesh · Letter 5840 — Chinuch

B"H

12 Marcheshvan* 5718

Brooklyn

Greetings and blessings,

I am responding to your letter from Chol HaMoed Sukkos*, in which you ask me why many Jews have the custom of using an esrog* from Calabria. I am surprised by your question, for this matter is addressed in numerous responsa by various Decisors. On this subject, you will consult in particular the Responsa of the Chasam Sofer*, Orach Chaim* section, chapter 207, and the Responsa Bikkurei Shlomo*, chapter 25.

You mention in your letter that certain Rabbanim* take esrogim* from other origins. I am equally astonished by this question. There exist many practices in which communities differ from one another, in accordance with the decisions of their great leaders, although all fully accept the Torah* of Moshe* and its mitzvos*. I am alluding, of course, to those who are truly great, to the genuine leaders of Israel, and not to those who base their authority on financial or other interests. In the details of the laws, as was already the case in the era of the Mishnah* and the Gemara*, with the disputes of Beis Hillel* and Beis Shammai*, one can observe divergences also in subsequent generations. Obviously, this does not concern the principles stated in the Shulchan Aruch* and accepted by the entire Jewish people.

I must say that what surprises me most in reading your letter is the connection you draw between all of this and the aid that should be given to Eretz Yisrael*, whereas this has no bearing whatsoever. Indeed, one takes an esrog* because Hashem commanded it. And the Torah* must certify that it is indeed an esrog*. The Sages* affirm that the Torah* disqualifies a grafted esrog*, regardless of which country it grew in. Even if it comes from Eretz Yisrael*, it does not thereby enable one to fulfill the mitzvah*, if one disqualifies a grafted esrog*. The blessing recited over it is then pronounced in vain.

Moreover, this is a country that is called the Holy Land, which means, in the most literal sense, that everything pertaining to it must be holy, that it is, in the Torah's* expression, "a land upon which the eyes of Hashem are always directed, from the beginning of the year to the end of the year." One can therefore truly help it only by following the path of Torah* and mitzvos*. And it is in this way that the Jewish people receive blessing and hasten the redemption (geulah*). For the exile (galus*) is explained solely by our sins, as we say in the prayer: "Because of our sins" — and likewise, the redemption will come through teshuvah* regarding the sins and transgressions.

The Gemara* and the Decisors, in various texts, affirm that Hashem will send our righteous Moshiach*, will gather the exiles, and will lead us to the true and complete redemption. Consequently, whoever wishes to hasten the redemption and shorten the exile must, above all, endeavor to strengthen and develop the practice of Torah* and mitzvos* among the Jewish people, to combat by all means everything that opposes this. May Hashem grant that you take part in this accomplishment in the broadest manner.

With my blessing,

For the Rebbe shlita*,

the secretary,