Yerushalmi Sukkah 3:5 ירושלמי סוכה ג׳:ה׳

MISHNAH: A robbed or dried up etrog⁷⁰The Persian name of cedrat, citrus medica, identified as “fruit of the Hadar tree”. is disqualified. Of an ashera²A tree worshipped as a pagan deity, forbidden for all use. or a seduced city³An apostate city practicing idolatry which has to be destroyed and all its property burned, forbidden for all usufruct, Deut13:13–18., it is disqualified. Of `orlah⁷¹An edible fruit produced during the first three years of the tree’s planting, forbidden for all usufruct., it is disqualified. Of impure heave⁷²Forbidden as fruit, must be burned., it is disqualified; of pure one should not take⁷³Since by biblical commandment heave and Second Tithe in Jerusalem have to be consumed. but if he took it is qualified. Of demay⁶⁸Produce of the Land of which one may be sure that heave was taken but probably not tithes (nor heave of the tithe). Cf Introduction to Tractate Demay., the House of Shammai disqualify⁷⁴Since they do not permit demay to be given even to the poor without separating the heave of the tithe, it is not edible at this moment. but the House of Hillel qualify; of Second Tithe in Jerusalem⁷³Since by biblical commandment heave and Second Tithe in Jerusalem have to be consumed. one should not take but if he took it is qualified.

HALAKHAH: It is written, a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog. If you would say, the pomegranate, its (wood) [fruit] is splendor but its (fruit) [wood] is not splendor⁷⁵It is difficult to decide whether the text of the (scribe) or that of the [corrector] is the correct one. The corrector’s is preferable since (1) it is not parallel to the next sentence and (2) the pomegranate, while not easy to eat, is on the list of preferred fruits of the Holy Land (Deut. 8:8) and certainly tastes much better than carob pods.. If you would say, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog. Hadar; Rebbi Levi said, for it stays on its tree from one year to the next⁷⁶His Hebrew must pronounce ־ָ as /a/ and make no difference between ד nd דּ since he reads הָדָר “splendor” as הַדָּר “who dwells”.. Rebbi Tanḥuma said, Aquila translated הדָר by ‘ύδωρ ⁷⁷“Water.” This again makes no difference between ד and דּ but reads ־ָ either as /o/ or as Polish /ó/.; a tree which grows on the water. “Rebbi Simeon ben Ioḥai stated: You shall take for yourselves . . a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog.”⁷⁸Babli 35a; Sifra Emor Pereq16(4), with different name traditions.

⁷⁹This paragraph does not belong here; it is copied from Eruvin Chapter 3, Notes 76–78. If the text is read as relevant to the discussion here, the question must be why the use of Second Tithe in Jerusalem, while disapproved of, is accepted by everybody when it should be disqualified by the House of Shammai. Rebbi Jacob the Southerner asked, is our Mishnah not following the House of Shammai? As we have stated, “of demay, the House of Shammai disqualify but the House of Hillel qualify. Of Second Tithe in Jerusalem one should not take but if he took it is valid.”