3834 —מדוע הרבי לא יחתום על קול קורא לאתרוגים מארץ ישראל

B"H, 19 Tishrei, 5716. Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n oseik b'tzt"z tzm"s etc. Rash"i Zevin

Shalom u'Vrachah!

In response to your letter from Erev Shabbat Shuvah: a) Regarding my mention that in our generation there are increased opinions forbidding grafted esrogim, and you note that the view of those who forbid is already well known. My intention was to refer to the early Acharonim who permitted grafted esrogim—upon whom significant lenient authorities rely (not because of the leniencies of contemporary authors)—that if in their time they had seen the reasoning and arguments of those who forbid, it is questionable whether their leniency would have been as found in their writings. At any rate, there remains doubt, and the main point is that all permission is only where it is impossible to obtain a non-grafted esrog, which is not the case nowadays.

Regarding your suggestion to add that "if the esrogim are kosher," and that such wording was also used in the kol koreh (public announcement) by the Rabbinical Association here: this is similar to what I wrote regarding the book Shevitat HaYam, and even more so—since a book is intended for Torah scholars and those with understanding, whereas a kol koreh must consider how readers will interpret it before publication; the intent of the signatories is less relevant.

Certainly you also know that when reading a kol koreh, its summary—the main point for readers—is central; in our case: to take an esrog about which the kol koreh was written. The conditions are at most written vaguely (as they wrote here... "that the esrogim should be kosher")—which provides no real practical benefit except that one can claim before Heaven "I saved my soul." If only such announcements reached people who would study them deeply—not just read them—and contemplate even vague phrases like "kosher esrogim," meaning presumed non-grafted ones (considering that only a few orchards in Eretz Yisrael are presumed so—as said by orchardists from Eretz Yisrael here and as appears from letters of Anash on this), then even fewer would buy these esrogim—contrary to those seeking publicity—since apparently those with certification are an extreme minority.

Regarding what I wrote about cooking on Shabbat: obviously I did not mean because of mitzvah haba'ah (a mitzvah performed through a transgression) or because it resembles one who cooks for his friend as in Shas—where it was done without instruction or assistance from him—but rather in our case it is an ongoing matter with assistance from one's friend to the cook, even more so; enough said. I used this phrase because it is common usage* and also here it seems to be a Torah-level prohibition etc. It is inappropriate to elaborate on negative matters, especially during Yom Tov.

You surely received my letter with New Year blessings.

With blessings for Yom Tov. Due to the sanctity of Yom Tov, our Rebbe shlita did not personally sign; I am signing on his behalf, A. Kvent, secretary.

*The main thing is to learn about this prohibition in our case—from the sugya of cooking on Shabbat and from reasons given by those who permit there.

B"H, 10 Elul, 5715. Brooklyn.

Haraha"g vaharaha"ch iy"a nu"n tzm"s Rash"i Zevin

Shalom u'Vrachah!

In response to your letter from 3 Elul—and you surely received my previous two letters—regarding PBP traveling here and about a kol koreh letter concerning Israeli esrogim: Out of respect for you and so it should not be said I ignored your letter without proper attention, I am answering also on this matter:

How can one act contrary—in a place where there is a Rav (the tzt"z), especially among his descendants—to what he ruled in his responsa Orach Chaim siman 64? Especially since this was established practice; it was well known that grafted esrogim were completely rejected in Beit HaRav. The vast majority—and perhaps more accurately (though maybe it's not worth publicizing) all but an extreme minority—of Israeli esrogim are grafted.

I am astonished if anyone could presume enough confidence to issue a kol koreh to tens of thousands of Jews encouraging them to bless on esrogim from a certain country without first declaring they must verify they are not grafted. Even those who permit grafted esrogim would certainly now—after dissenting views have become clear—not permit except where no alternative exists; even this year when lulav was taken only from day two onward—and besides there being an issue of doubtful blessing (for which some say there is also an issue of "do not take G‑d's Name in vain")—one cannot declare this year it's only because it's rabbinic law as opposed to next year.

If all this were not enough for us—there's another issue: due to publicity—it becomes even more severe: Most Israeli esrogim (and generally sacred items sent here) are shipped on boats belonging to various Israeli agencies which travel even on Shabbat. According to reports from travelers and sailors themselves—the crew operates these ships on Shabbat as they do during weekdays: lighting fires, writing etc., all done publicly; especially so on cargo ships where only crew members are present. I must say I am shocked at the silence of Israel's chief rabbinate regarding this alarming situation—even more so since officially there is rabbinic supervision (though I do not know if it's private or official), but either way people here see it as chief rabbinate supervision—the supervisor being their agent—which means it's not just silence but actual endorsement. People do not distinguish whether certification applies just to kitchens or entire ships—as proven by observant Jews traveling based on this assumption.

I saw the book Shevitat HaYam discussing this question; I do not know if its author is naive or intentionally misleading—for everything stated there does not relate at all to reality as it exists! The average reader will have no doubt—the book uses language leaving no room for doubt—that these ships traveling from Israel are included; yet clearly none of its halachic permissions apply since these ships can rest every Shabbat plus extra time without danger (except rare cases which apparently never occur according to weather reports). In fact these ships often delay anyway during trips; at most it's a financial question—but mainly one of willpower not desecrating Shabbat.

Regarding passengers/cargo: when one can choose a ship operated by non-Jews—what permits using one run by Jews? Especially when they perform unnecessary tasks just for orderliness—not even monetary need! Apparently author of Shevitat HaYam is also member of chief rabbinate; he worked hard on this issue but then gave everyone blanket permission for something clearly forbidden. Ask any traveler returning—they'll tell you hair-raising stories! Hard to believe anyone examining ship operations wouldn't think about asking regarding these issues—even though his book sets many conditions for leniency—in reality none apply since practice over months/years contradicts them all! This book gives practical rulings—not theoretical pilpul.

Even if some say there's no concern with grafted esrogim—even so when they're shipped (and similarly other goods) via such boats—it adds another problem: cooking for one's friend on Shabbat etc.

P.S.—You surely know thousands (maybe more) mezuzot—and apparently tefillin too—have arrived here made photographically on paper etc.; all under same umbrella—with slogans about settling Israel etc.—and regarding such things I'm reminded of what my father-in-law said when challenged about his position: "When putting out a fire nobody checks if water used is drinkable/clear—but still one must be careful NOT TO EXTINGUISH WITH KEROSENE." Enough said.

P.S.—Surely you know that sixty years ago or more there was already a kol koreh regarding Israeli esrogim signed by many—in Russia then—with no question about grafting nor about Shabbat nor concern over shemitah/maaserot—and still Lubavitch did NOT sign!

Also noteworthy: My father-in-law—and as I've heard also his father never issued any letter/kol koreh resembling endorsement/certification regarding sacred matters like these.

I wrote all above though three/four lines might have sufficed—out of deep anguish over today's alarming situation; we see daily fulfillment of "there's no day whose curse isn't greater than yesterday's..." regarding Eretz Yisrael's dire state.

I recall uproar over what happened with Tehran children—even though that's nothing compared with Moroccan children—and through shameful contract signed even by right-wing parties agreeing up to 75%. Thank G‑d elections led them backtracking somewhat; same applies re: women's draft especially among most lax groups where prohibition is greatest etc.—yet they focus instead on banning pork while doing opposite elsewhere!

During these days of mercy—as Likkutei Torah says "the King is in the field...anyone may approach Him...He receives everyone graciously...may He inspire each of us with pure spirit—to see good in others until we unite wholeheartedly doing Your will."

Blessings for inscription/sealing for good and success especially regarding all above matters.

Summary

The Rebbe teaches that halachic integrity requires caution before endorsing religious products or practices publicly; issues like possible transgressions during shipping or unclear standards can mislead many despite good intentions. Public endorsements carry great responsibility and must consider both halachic details and communal perception.