The Greek citron
variety of Citrus medica (Greek: κιτριά, Hebrew: אתרוג קורפו or יְוָנִי) was botanically classified by Adolf Engler as
the "variety etrog". This is remarking on its major use for the
Jewish ritual etrog during Sukkot, due to its widely claimed extraordinary
natural beauty.
It was also
called pitima, or the cedro col pigolo – Citron with a pitom, because its
usually persisting pitom (carpel). The last does not only enhance its
character, but also adds Halachic promotion.
"Cedro col
Pigolo" - the citron with persisting carpel, was illustrated and described
by Johann Christoph Volkamer in 1708, as the Jewish citron
The following
description is from the Nurenbergische Hesperides (2nd Volume; 8th Chap.) by
Johann Christoph Volkamer, titled "About the Cedro col Pigolo". He
was growing that kind in his botanical garden in Nuremberg, and writes that it
can also be called the "Jewish Citron", since it is mostly used for
the Four species.
This tree does
not become extra big. The leaves are smaller than by the other citrons, and
serrated, oblong, with thorns attached, optionally supported with sticks. The
bloom is small and reddish from outside.
The fruit
blossoms (- the carpels) are not less oblong from the beginning, showing up as
reddish and darkly-green, after that they color themselves entirely green, and
when they then ripe, straw-yellow. Remains being however, all over time
somewhat small, and to no really bigness, like other kinds of the Citron.
Such fruit, like
I did it illustrated here, presented, has grown one year ago in my garden, and
I hope such more to receive. This fruit is attached above, and has to the top a
small long distaff (- the pitom), it has a very pleasant smell, nearly like the
nearest to describe, the Florentine citron.
Has inside very
few juice, so sour and also somewhat bitter, devised. As it seems, this kind
does better in pots, than standing in the ground. As for this tree, which I
have, remains very short in height, and stays the same height for the whole
year, not overgrowing the [supporting] stalk, which is of non-special height.
The variety was
initially cultivated on the Ionian Islands, of which Corfu is the most
prominent, and that is why Jews sometimes call this the Corfu etrog.
While citron
trees are still found on Corfu, and in Naxos, the citron is no longer exported
from Greece for the ritual purpose. The Crete citron growers sell it for the
candied peel, which is called succade, and in Naxos it is distilled into a
special aromatic liqueur called kitron.
According to the
Romaniotes this variety of citron was in their hands since the times of the
Second Temple or earlier, and was always used by them for the religious ritual.
Afterwards it was appreciated by the Sephardim who settled in Italy, Greece and
Turkey, after their exile from Spain in 1492.
Historically
speaking, the citron is considered by numerous writers, to be introduced to
Europe by the troops of Alexander. It was also described by Theophrastus, who
succeeded Aristotle as the curator of the Botanical garden in Athens.
When the Corfu
started to be imported into the rest of Europe in 1785, the communities
adherent through Ashkenazi tradition to the Genoese variety were very skeptical
about it. The Ashkenazim assumed that since the Greek is so much different from
the Genoese, it might have been grafted or hybridized.
At the beginning
of the 19th century, when the Yanova Esrog was ceased due to the battles of
Napoleon I of France, it really started to dominate the market.
Rabbi Ephraim
Zalman Margolis, in his responsa Bet Ephraim (volume 1;56), confirmed that at
the time, no grafted citron trees were found on the grounds of the Corfu
Island.
He argued that,
even if it could not be verified whether the plant was propagated by cuttings
of grafted plants since the tradition lineage is missing, it should still be
considered kosher. Therefore, he concluded that in case no nice, clean and
kosher "Yanove Esrog" is to be found, the Corfu etrog may be used
instead.
This
certification, as well as the lenient position of many other authorities,
eventually opened doors for the permission of this etrog.
Alexander Ziskind
Mintz, an Ashkenazi merchant, started claiming in 1846 that only those growing
in Parga are not grafted, and therefore kosher for the ritual. He claimed that
under the previous Ottoman system, citrons could only be planted in Parga under
the control of Ali Pasha, who collected all proceeds for the Ottoman empire,
and those were thus the only citrons known as kosher and un-grafted through the
years.
Since the rules
have been changed, and farmers are allowed to earn their income and pay only a
tax, that's how the plantations have expanded to Agia and Preveza. And since
those places are new, no one could not be sure whether those picked from newly
planted trees, were grafted or not, at least without careful tree checking upon
picking.
The local
Sephardic rabbis in head of Judah Bibas, the Chief Rabbi of Corfu, kept arguing
that all of them are kosher, and that not one grafted tree is to be found on
the island of Corfu or the other regions of cultivation. Their position was
supported by the great Rabbi Chaim Palagi the chief rabbi (Hakham Bashi) of
İzmir in neighboring Turkey.
The dispute ended
up with Rabbi Shlomo Kluger banning all sources including, those of Mintz,
which were said to be from Parga, and Rabbi Joseph Saul Nathanson permitting
all sources, if they bore a certification from the local rabbis.
Rabbi Yitzhak
Elhanan Spektor, a known opponent of the Corfu etrog
This controversy
did not significantly decrease the abundance of the Corfu, since its natural
beauty was still able to survive a lot, and the good luck of the Corfu
encouraged the cultivators that whatever would happen, their citron would
persist.
In 1875, they
incorporated themselves into a cartel and drastically raised the price of each
single etrog to six florins, assuming that the Jews would have no choice and
pay the price.
There was an
underlying misconception, that there is a belief by the Jews that whoever
doesn't reveal a Corfu etrog for Sukkot will not survive the next year.
However, this was not the case.
The rabbi of
Kovno, Rabbi Yitzchak Elchanan Spektor, intended to stop this record-breaking
monopoly, and banned the Corfu etrog until the prices would be lowered, and the
status of kashrus clarified.
Even the rabbi of
Corfu certified in a letter that there were already many grafted trees in the
region, and the certification process was very complex. The ban was further
supported with signatures of many leading rabbis throughout Eastern Europe.
The preferred
etrog was now the Balady citron of Israel, which had just started being
imported, and they regarded even the Corsican citron above the Corfu, while the
most respected Genoese citron was very hard to get.
Each Jewish etrog
merchant committed himself to his local rabbi that he would not buy any etrog
from the Greek farmers, since this would result in a record breaking expense
for the Jewish community, which was impossible for them to pay. This was a
great sacrifice from the local Jewry in Corfu, who went without income for the
year.
This act severely
affected the Greek planters and dealers, who, left with high costs and no
revenue, were forced to lower prices.
In the pre-Pesach
season of 1891, an unidentified female body was found on a street neighboring
the Jewish ghetto. The Greek etrog growers made a blood libel, accusing local
Jews of the murder.
The local Church
officials on Corfu (as well as on the other Ionian Islands) maintained a
deliberate neutrality during the anti-semitic events and did not support the
government's efforts to reestablish order, unlike the high echelons of the
Church, who took measures to limit the anti-Semitic mood. Similarly the Greek
press played a role in publicizing the unfairness of the accusations. The culprits
were never prosecuted, however.
After several
days of violence, a short investigation found that the victim was Sarda, a
member of a famous Jewish family on the Corfu Island, who was killed in sexual
violence. The discovery was too late for the total of 139 dead, and this
composed the Jewish saying, "Rather should the etrog have a 'blatt-flaw',
[a flaw similar to apple russet that is presumably caused by a scratch from a
leaf, this was common in the different varieties of citron but not in the Greek]
but not in any case a 'blood-flaw'", referring to the blood spilled in
Corfu. However, the local Jewry did not necessarily appreciate the ban.
As a result, the
popularity of the Greek citron drastically declined in the eastern European
communities that switched to the Balady etrogs, but was still used elsewhere.
After World War II, some European Jews who had relocated to Israel or the
United States still continued using the Greek for at least two decades.
In 1956, Rabbi
Yeshaye Gross, a Satmar from Brooklyn, proceeded to visit the orchards in
Calabria, and found out that a large percentage of the trees are actually
grafted. From then on he realized that no etrog could be picked off the tree
without a careful inspection, which he was allowed and able to do.
The Greek
growers, in contrast, didn't let any Jewish merchants visit their orchards to
inspect their trees, and only sold etrogs on Corfu. This forced many Satmars to
switch back to the traditional Yanova citron, even not bearing a pitam. The
cultivation of the Greek citron was thereafter on concentrated in Halki, Naxos
where there is a small production for distillery.
In those years,
the Moroccan citron took place and appealed for both traditional purity without
any history of grafting, and its bearing a persistent healthy pitam.
Still the Skverer
rebbe manages to get annually one esrog from Corfu. The esrog is brought from
Greece by Meyer Knoblach from New Square.
At about 1850,
Sir Moses Montefiore was instrumental in establishing etrog plantations in the
Holy Land, in order to help the Jewish settlers to survive. As the Balady
citron had little chance for success – being not so great in shape, color etc.,
with a persistent style ratio as low as 1;1000 – the Sephardic settlers, who
were always positive about the Corfu, planted its seeds in the coastal region
of Israel, especially in the vicinity of Jaffa. The transplantation was
witnessed as kosher by the local Sephardic Rabbi Yehuda Halevi.
An old specimen
of the ordang type, whole, cut in length and in width
Arab farmers
imported cuttings from Greece, which they budded onto rootstock of the
Palestinian sweet lime for cleansing diseases and for longer life. The Corfu
variety, which they called kubbad abu nunia ('citron with persistent style'),
did not acclimatize well in Israeli land, so growers started employing the
grafting method on a large scale.
The great scholar
and kabballist Rabbi Aaron Ezrial of the Beit El Synagogue still certified some
ungrafted citron orchards in Jaffa by eliminating the plants he found to be
grafted. The Greek-Jaffa citron was also promoted by most of the Sephardic and
even some Ashkenazic rabbis, who saw a great future in the beautiful and
pitamed variety.
The permission
was based upon inspection of each and every tree prior to picking, just like it
is practiced today in Calabria.
In the following
time, the Greek citron of Jaffa pushed the Balady citron off the market. The
Jaffa Rabbi Abraham Isaac Kook founded and headed the "Atzei Hadar"
union for kosher etrog cultivators and marketers, to prevent grafting the Jaffa
etrog unto rootstock of sour orange or sweet lime, but very much promoted
intraspecific grafting of the Greek citron upon Balady citron rootstock, which
is permitted by Halacha.
The act led to
the establishment of a beautiful variety in Israel, yet kosher, and saved the
economy of Israel for decades. As of today it is the leading variety in Israel,
and is a very important article in international trade.
The late Grand
Rabbi of Munkatch, Rabbi Chaim Elazar Spira, author of Minhath Elazar
Although the
graft of Greek citron on Balady rootstock was a great idea from practical and
Halachic views, it induced suspicion from customers who wondered why the
Israeli citron was suddenly so beautiful with an erect pitam. Suspicion arose
in Israel and in the diaspora, and many rumors spread.
The late Grand
Rabbi of Munkatch, Chaim Elazar Spira, was aware of the change. He speculated
that it was the same problem continuously claimed against the Greek in their
homeland Greece, namely to be grafted or bred with lemon, which renders it
non-kosher.
This was not
completely false, since those not supervised were grafted also onto bitter
orange or limetta. Also, even with supervision it is very hard to detect the
rootstock type, while not the same as the scion.
Such skeptical
views about the beautiful Greek-Israeli citron, were also expressed by the
Rabbi Solomon Eliezer Alfandari, and by the former chief rabbi Ovadia Yosef.
Later an
ungrafted tree was found in the backyard of a Shochet in Hadera with the name
ordang. Today, most Hasidic communities in Israel, as well as in the diaspora,
are using descendants of this strain while planted under rabbinical Hashgacha.
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