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 The gemara brought proof that “Pri eitz hadar” refers to the esrog. 

 Summary 

 (Throughout the ages, the esrog was known [26.2], but the Chachomim are finding hints in the possuk). 

 Rebbi: “Hadar” is similar to “Hadir - The flock”. Just as a flock is made up of large and small animals, healthy and maimed animals, so too, the esrog tree has all types of esrogim. Although other trees also have all types of fruit, since the esrogim stay on the tree from season to season, the large fruits are there at the same time as the small fruits.

 Rabbi Abahu: “Hadar” is similar to “Hador - He who dwells”. This refers to the esrog who dwells in his tree from year to year.

 Ben Azai: “Hadar” is similar to “Hydor - Hydro” which means water in Greek. The fruit which requires an excessive amount of water is the esrog. 

 We learned in the mishna (28.1): From an Asherah tree or from an ir hanidachas is possul. 

Since it must be burned, it is already considered ashes and thus not a proper shiur (25.5).

 We learned in the mishna (28.1): An esrog of orlah is possul. 

The reason for this is a debate between Rabbi Chiya bar Avin and Rav Asi. 

According to one: Because it cannot be eaten.

According to the other: Because it is not considered your property (because it is ossur b’hana’ah). 

 Challenge: We learned in the mishna: “Terumah temeiah is possul”. This seems to follow the opinion that something is disqualified when it cannot be eaten. But terumah temeiah is still considered the owner’s property and can be used as fuel!

 Resolution: Everyone agrees that the esrog must be suitable to eat. They only differ as to whether it must also be the owner’s property.

 Question: What difference does it make?

 Response: According to Rabbi Meir: Maaser Sheini is considered Hashem’s property which we are allowed to eat when we are in Yerushalayim. Such an esrog is not one’s property but is permissible to eat.