Avodah Mailing List

Volume 34: Number 28

Tue, 08 Mar 2016

• 1. Re: What to use for karpas ()
• 2. Re: Halacha Yomis - Raisins & bugs ()
• 3. Re: Halacha Yomis - Hafrashas challah, disposal (Micha Berger)
• 4. Re: Halacha Yomis - Hafrashas challah, disposal (Micha Berger)
• 5. Re: ad blockers (Micha Berger)
• 6. Re: ad blockers (Zev Sero)
• 7. Re: Halacha Yomis - Hafrashas challah, disposal (Zev Sero)
• 8. Re: Solar oven (Micha Berger)
• 9. Re: Solar oven (Lisa Liel)
• 10. Re: Solar oven (Micha Berger)
• 11. Re: symbolic limits (Micha Berger)
• 12. Re: tenets of faith (Micha Berger)
• 13. Re: What Do French Jews Do On Shabbath? (Arie Folger)
• 14. Haftara of Pekudei (David Cohen)
• 15. Re: Moshiach Ben Yosef (Daniel M. Israel)

From: Akiva Miller via Avodah _avodah@lists.aishdas.org_ 
(mailto:avo...@lists.aishdas.org) 


>>MB 473:20 says that one may use any species of yerek for  karpas, but
lechatchila, one should use a species that has the same bracha as  maror.

What sort of yerek is he excluding? What sort of yerek has a  bracha other
than haadamah? <<

Akiva Miller
 



>>>>
 
 
 
"Some halachic authorities [including Mishna Brura] are of the opinion  
that, since raw onions aren't usually eaten by themselves, we make the blessing 
 of Shehakol on them."
 
http://www.chabad.org/library/article_cdo/aid/2152726/jewish/What-
Blessing-d
o-I-Say-on-an-Onion.htm
 
--Toby Katz
t6...@aol.com
..
=============





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From: "Prof. Levine via Avodah"  <avo...@lists.aishdas.org>

Do raisins require  checking?

OU Kosher



A. This shailah was already discussed  by the Taz Y.D. 84:12. He 
writes that even when it is common to find  infestation in raisins, 
they do not require checking. 

 
>>>>>
It is still necessary to take common-sense precautions to avoid  
infestation.  When you bring raisins home from the store you should put  them in a 
plastic bag or container, or in the fridge.  If they are lying  around in a 
kitchen cupboard in cardboard packaging they have a good chance of  attracting 
bugs.  
 

--Toby  Katz
t6...@aol.com
..
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On Fri, Feb 26, 2016 at 08:54:38AM -0500, Prof. Levine via Avodah wrote:
:> OU Kosher Halacha Yomis
...
:> Q. How should I dispose of the challah that I separated?
...
:>            Instead, we have a mitzvah to burn it.

In chu"l (even Suriah), since challah is derabbanan, a kohein who is
tamei where the tu'mah is not migufo MAY eat challah. (SA YD 322:5)
Therefore, It used to be common to give challah to a kohein who is too
young to be a problem of qeri, zav/ah, niddah or yoledes. Lemaaseh the
minhag was below the age of 9. This is still the norm among Teimanim.

Tir'u baTov!
-Micha

-- 
Micha Berger             Rescue me from the desire to win every
mi...@aishdas.org        argument and to always be right.
http://www.aishdas.org              - Rav Nassan of Breslav
Fax: (270) 514-1507                   Likutei Tefilos 94:964

On Fri, Feb 26, 2016 at 08:54:38AM -0500, Prof. Levine via Avodah wrote:
:> OU Kosher Halacha Yomis
...
:> Q. How should I dispose of the challah that I separated?
...
:>            Instead, we have a mitzvah to burn it.

In chu"l (even Suriah), since challah is derabbanan, a kohein who is
tamei where the tu'mah is not migufo MAY eat challah. (SA YD 322:5)
Therefore, It used to be common to give challah to a kohein who is too
young to be a problem of qeri, zav/ah, niddah or yoledes. Lemaaseh the
minhag was below the age of 9. This is still the norm among Teimanim.

Tir'u baTov!
-Micha

-- 
Micha Berger             Rescue me from the desire to win every
mi...@aishdas.org        argument and to always be right.
http://www.aishdas.org              - Rav Nassan of Breslav
Fax: (270) 514-1507                   Likutei Tefilos 94:964

On Fri, Feb 26, 2016 at 07:53:59AM -0500, Akiva Miller via Avodah wrote:
: R' Saul Newman asked:
: > 3-- if there is an additional fee generated to the website if i
: > click on the ad, would they claim that lechatchila i should be
: > clicking on everything, or is that shev v'al taaseh?
: 
: Not even shev v'al taaseh. They are hoping to get the click fee, but
: there's no requirement to do so, and all parties agree to that.

Again, y'all are asking if ignoring the ad costs the vendor money.
I am arguing, and as is evidenced by the pop-up that started the
conversation, the ad is a tenai the vendor attaches to reshus to
look at use of his material.

And therefore if copyright law is based on hasagas gevul a lack of
profit element to the ad or the viewing would be relevant.

If it's DDD, well, the gov't does not really enforce any laws about
ad blocking, so it would be mutar with or without a loss to the
web site owner.

If somoene does something that if done by everyone would ruin the web
site's business model, and thus damage the owner's parnasah, R' Asher
Weiss would probably call it chamas, dor hamabul style. (When everyone
stole less than a shaveh perutah, and therefore there was no geneivah.)

The Sho'el uMeishiv grounds copyright law in actual intellectual property,
so the web site owner can give you soething al tenai, and if you violate
the tenai, it's geneivah.

Tir'u baTov!
-Micha

-- 
Micha Berger             With the "Echad" of the Shema, the Jew crowns
mi...@aishdas.org        G-d as King of the entire cosmos and all four
http://www.aishdas.org   corners of the world, but sometimes he forgets
Fax: (270) 514-1507      to include himself.     - Rav Yisrael Salanter

On 03/07/2016 03:16 PM, Micha Berger via Avodah wrote:
>
> If somoene does something that if done by everyone would ruin the web
> site's business model, and thus damage the owner's parnasah, R' Asher
> Weiss would probably call it chamas, dor hamabul style. (When everyone
> stole less than a shaveh perutah, and therefore there was no geneivah.)

Stealing less than shevei perutah *is* geneivah.   It's not repayable,
which makes it *worse* than stealing a greater amount and then returning
it.  That alone should be enough to distinguish it from something that
isn't geneivah at all, even if it would undermine the site for everyone
to do it.

-- 
Zev Sero               All around myself I will wave the green willow
z...@sero.name          The myrtle and the palm and the citron for a week
                And if anyone should ask me the reason why I'm doing that
                I'll say "It's a Jewish thing; if you have a few minutes
                I'll explain it to you".

On 03/07/2016 03:02 PM, Micha Berger via Avodah wrote:
> In chu"l (even Suriah), since challah is derabbanan, a kohein who is
> tamei where the tu'mah is not migufo MAY eat challah. (SA YD 322:5)
> Therefore, It used to be common to give challah to a kohein who is too
> young to be a problem of qeri, zav/ah, niddah or yoledes. Lemaaseh the
> minhag was below the age of 9. This is still the norm among Teimanim.

AIUI the reason we no longer do this is because we have no kohanim
meyuchasim, but only kohanei chazaka.  When it comes to pidyon haben
we have no choice, so we rely on the chazaka, but with chalah we have
a choice so we don't.  It would seem to follow that if one has a cohen
meyuchas (e.g. from Djerba) who is a katan then the chalah should be
given to him.

-- 
Zev Sero               All around myself I will wave the green willow
z...@sero.name          The myrtle and the palm and the citron for a week
                And if anyone should ask me the reason why I'm doing that
                I'll say "It's a Jewish thing; if you have a few minutes
                I'll explain it to you".

On Sun, Mar 06, 2016 at 01:40:10PM +0000, D Rubin via Avodah wrote:
: Looks like proper toldoth chamoh bishul, so surely not de'oirayso.
: It's maybe similar to the machloketh between R. OY and R. SZ about
: dud shemesh..

Water that was in the dud from before Shabbos:

One has to be choleiq as to whether the food is getting heated directly
from the sun, in which case it's mutar, or if the device it being heated
by the sun and then /it/ heats the food.

RSZA (quoted in SSK 1:45) holds that a dud shemesh is heating the water
direcly by the sun, and therefore mei'iqar hadin mutar. (Ad kan SSK 1st
ed. Later editions of the SSK end up with "tov lehimana" because the
typical dud shemesh will draw from an electric boiler if there is more
hot water.)

Similarly the Tzitz Eliezer (7:19) and the rumor mill says R ZP Frank.

The other tzad is to say that the fact that it takes a dud shemesh to get
the water that hot, even though the heat is direct, it has the din the
gemara gave indirect heat.

Pulling more water into the dud on Shabbos because you're using the water
already in it:

ROY holds (YO 4 OC 34) holds that it's pesiq reishei delo nicha lei that
new water would enter the dud shemesh, so it's mutar for Sepharadim, but
tov lehachmir. (Lo zakhisi lehavin; unless it's a minute left to Shabbos,
it's having another batch of warm water nicha lei?) RZPF (OC 188) and
the TE (9:19) call it gerama, so Ashk would be off the hook too.

In any case, THIS device uses "the latent-heat capacity of our proprietary
PCM (short for Phase Change Material) encapsulated within an aluminum
extrusion". (It seems their thermal battery is this, a batter for
heat, not an electric battery that uses heat.) It therefore is quite
intentionally not using direct sunlight, and would be assur.

Tir'u baTov!
-Micha

-- 
Micha Berger             I always give much away,
mi...@aishdas.org        and so gather happiness instead of pleasure.
http://www.aishdas.org           -  Rachel Levin Varnhagen
Fax: (270) 514-1507

On 3/7/2016 11:05 PM, Micha Berger via Avodah wrote:
> On Sun, Mar 06, 2016 at 01:40:10PM +0000, D Rubin via Avodah wrote:
> : Looks like proper toldoth chamoh bishul, so surely not de'oirayso.
> : It's maybe similar to the machloketh between R. OY and R. SZ about
> : dud shemesh..
>
> Water that was in the dud from before Shabbos:
>
> One has to be choleiq as to whether the food is getting heated directly
> from the sun, in which case it's mutar, or if the device it being heated
> by the sun and then /it/ heats the food.
>
> RSZA (quoted in SSK 1:45) holds that a dud shemesh is heating the water
> direcly by the sun, and therefore mei'iqar hadin mutar. (Ad kan SSK 1st
> ed. Later editions of the SSK end up with "tov lehimana" because the
> typical dud shemesh will draw from an electric boiler if there is more
> hot water.)
Except of course that this isn't the case.  A typical dud shemesh has a 
switch inside the home.  When that switch is turned on, there is an 
electrical backup.  When it is turned off, there isn't one. Most frum 
Jews that I know are makpid to turn that switch off before Shabbat, 
which eliminates the problem of SSK later editions.  Unless we're being 
gozer shema someone accidentally leaves it on.  Which isn't a reasonable 
concern, because you can see whether it's on or not.

Lisa

On Mon, Mar 07, 2016 at 11:43:17PM +0200, Lisa Liel wrote:
: Except of course that this isn't the case.  A typical dud shemesh
: has a switch inside the home.  When that switch is turned on, there
: is an electrical backup.  When it is turned off, there isn't one.
: Most frum Jews that I know are makpid to turn that switch off before
: Shabbat, which eliminates the problem of SSK later editions.  Unless
: we're being gozer shema someone accidentally leaves it on.  Which
: isn't a reasonable concern, because you can see whether it's on or
: not.

It is accepted as fact in some circles that R' Neuwirth didn't believe
the "yeish lehachmir". Rather, he got pressured by the usual suspects
and caved. And that's why he didn't go as far as "tzarikh".

In any case, a chumerah to avoid the week where you forgot that you
forgot to shut off the feed from the boiler is not a gezeirah. It's more
like "tov lehachmir" to put tape on the bathroom lightswitch to avoid
late night mistakes.

Tir'u baTov!
-Micha

-- 
Micha Berger             Problems are not stop signs,
mi...@aishdas.org        they are guidelines.
http://www.aishdas.org           - Robert H. Schuller
Fax: (270) 514-1507

On Mon, Feb 29, 2016 at 10:14:08AM -0500, David Riceman via Avodah wrote:
: We often find Hazal saying A is a symbol of B, e.g., ein mayim ela
: Torah.  Do we ever find Hazal saying A can't be or isn't a symbol of
: B?

Well, you would need a situation where assuming A being a symbol for
B is a reasonable hava amina. Otherwise, ein ladavar sof, to rule out
every possible pair of flag and territory.

I'm having a hard time even thinking of a case to start searching for.

Tir'u baTov!
-Micha

On Fri, Mar 04, 2016 at 11:54:26AM +0200, Eli Turkel via Avodah wrote:
: I think a harder question would be someone who says he doesnt accept the
: Rambam's
: tenets of faith pointing to the book of Marc Shapiro of rishonim that
: disagreed with each and everyone of the tenets...

The question isn't R/Dr MS's historical analysis but the specific beis
din's pesaq of what defines apiqursus, as well as how many other BD
agree and whether they're willing to make a geir that fewer or more
posqim would accept.

Equally irrelevant is use of "apiqoreis" in the polemical sense.

Nu, so we're ore machmir than many rishonim on defining these categories.

: disagreed with each and everyone of the tenets. e.g. the convert says that
: G-d has a body based in fact on kabbalistic texts.

Then he misunderstood qabbalah. I know this is off topic, but even RM Taqu
argues that you cannot rule out Hashem having a body, not that he does.

And what's funny about it is how much his argument starts the same as the
Rambam's. Both note that we canot underrstand G-d. Therefore the Rambam
takes the road of negatives -- He only has "attributes" that define what
He isn't. And RMT says that therefore we cannot intellectually assess
nevu'ah to say this part must be mashal.

-Micha

-- 
Micha Berger             "'When Adar enters, we increase our joy'
mi...@aishdas.org         'Joy is nothing but Torah.'
http://www.aishdas.org    'And whoever does more, he is praiseworthy.'"
Fax: (270) 514-1507                     - Rav Dovid Lifshitz zt"l

R'Martin Bluke asked on my explanation regarding the case of RYS being
stuck in an apartment in Paris, to which I said that under such
circumstances amira le'akum was a lesser issue that could be permitted:
> I can understand using this kind of heter for a one time situation where
> you are visiting somewhere and have no choice. However, should we rely on
> this kind of heter weekly for a long term period? Can/should a person live
> in a place where every week he needs to rely on a heter amira leaqum
> b'makom mitzva to go to shut and get home?

My response: indeed. And in fact, many French Jews find ways to overcome
this challegne. However, as I indicated in an earlier mail, I won't comment
on list how they do so.


-- 
Arie Folger,
Recent blog posts on http://rabbifolger.net/

* Koscheres Geld (Podcast)
<http://rabbifolger.net/2016/02/15/koscheres-geld-podcast/>

* Kennt die Existenz nur den Chaos? G?ttliches Vorsehen im J?dischen
Gedankengut (Podcast)
<http://rabbifolger.net/
2016/02/14/kennt-die-existenz-nur-den-chaos-gttliches-vorsehen-im-judischen
-gedankengut-podcast/>

* Halacha zum Wochenabschnitt: Baruch Hu uWaruch Schemo
<http://rabbifolger.net/2016/02/11/halacha-zum-wochenabs
chnitt-baruch-hu-uwaruch-schemo/>

* Is there Order to the World? Providence in Jewish Thought
<http://rabbifolger.net/2016/02/09/is-there-order-to
-the-world-providence-in-jewish-thought/>

* What is Modern Orthodoxy (from a radio segment)
<http://rabbifolger.net/2016/02/08/what-is-modern-orthodoxy-fro
m-a-radio-segment/>
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I'm interested in learning whether there are any Ashkenazi communities in
chutz la'aretz, besides those "descended" from Frankfurt (such as KAJ),
that will be reading the haftara "Vaya'as Chirom" (Melachim I 7:40) this
Shabbos (as per the Maharash, Maharil and Eliya Rabba) rather than
"Vatishlam kol hamelacha" (Melachim 1 7:51).

R' Arie Folger, do you know what will they be reading in Basel?  Munich?
Vienna?

This particular scenario, where Pekudei is "open" for its own haftara
(rather than that of one of the 4 parashiyos), and there was no second
Shabbos Chanukah (on which "Vaya's Chirom" would have already been read),
hasn't come up since 5757 (19 years ago).

-- D.C.
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I wade into this discussion with the greatest of hesitation at this point, but I did have a couple of questions.  First, RIB writes:

> Moshiach Ben Yosef prepares the ground for Moshiach Ben David. Once so
> prepared, there is a potential Moshiach Ben David at all times amongst
> the living.

I?ve heard this idea that there is always a specific person who is
designated as the potential moshiach, should the time come for his arrival,
but is there really a source for such a notion?

Second, regarding the following exchange:

> From: Zev Sero <z...@sero.name <mailto:z...@sero.name>>
> Date: Thu, 3 Mar 2016 22:03:28 -0500
> 
> On 03/03/2016 09:45 PM, Isaac Balbin wrote:
> 
>> What is the point of the nomenclature B'Chezkas Moshiach.
> 
> It's exactly like any other chazaka in halacha.  If there is a chazaka
> that someone is Moshiach then we have to act as if he is, unless and
> until we find out otherwise.

Pshat in the Rambam is (and I never noticed this before) that he is already
a melech, and then we enter into the question of whether he has chezkas
moshiach.  Which, I think, makes it possible to strengthen RIB?s question,
namely, what specific practical difference does it make that an individual
is b?chezkas moshiach, over and above all the authorities he already has as
a melech?

--
Daniel M. Israel
d...@cornell.edu

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