Rebbitzen Goldenpickanicerscreenname

Bottom line, do you announce that the afikoman is hefker before the children steal it, so that they should not be oiver on geneivah ( which applies even as a joke or game). Parents are required to prevent their children from fom being oiver aveiros, and the simple solution is to make the afikomon hefker. Do you do this, or not? If not, why don’t you?

why the mods allow this” See reply #1710015 earlier in this thread: Mod 25 thinks I am cute.

Is adding a chumra distorting or mocking halacha?

I am open to hearing and accepting if you can back it with sources – like I do.

Do you not have any chumros?

Do you disagree with Ramban that it is a mitzva to add chumros?

Do you think the Mesilas Yeshorim is distorting and mocking halacha by telling us that perishus by adding chumros is good?

Do you have a source that eggs are paraveh and if so one must NOT treat them as fleishig?

Chazal gave a HETER to eat honey – because it is produced seperate from the bee. That implies that eggs would be part of chicken.

Chazal use a possuk to show that milk is not meat – because the Torah prohibits eating/cooking meat with milk. Implying, without the possuk, milk would be meat. Applying to eggs, where there is no possuk, eggs would be fleishig.

I stress, as a chumrah, not “midina” (halacha) but as a stringency.

Do you have sources that eggs are parave? – bring them! But making up “halacha” without sources is in itself a mockery and distortion which you commit.

michaelbardaniel, You are concerned about baal tosif and say that the 613 are enough..

.I suppose you haven’t heard of אמר רבא קדש עצמך במותר לך (Yevomos 20a), to take on chumros on things which are muttar is actually a good thing,

It is discussed in Sefer Mesilas Yesorim (worth learning):
“והנה כלל הפרישות הוא מה שאמרו זכרונם לברכה, “קדש עצמך במותר לך” וזאת היא הוראתה של המילה עצמה, פרישות, רוצה לומר להיות פורש ומרחיק עצמו מן הדבר, והיינו שאוסר על עצמו דבר היתר, והכונה בזה לשלא יפגע באיסור עצמו, והעניין שכל דבר שיוכל להיולד ממנו גרמת רע, אף על פי שעכשיו אינו גורם לו, וכל שכן שאיננו רע ממש ירחק ויפרוש ממנו”.
“perishus” means to take upon oneself as prohibited something which is permitted. (-as a “chumra” )

See also Ramban beginning of Parshas Kedoshim that explains the beauty and necessity for taking on chumros.

So don’t worry about Baal Tosif, it’s ok and even recommended to add chumros (yes, above and beyond the 613).

Chazal gave specific reason why honey is muttar – even though it comes from bees (a sheretz), without the reason, honey we wouldn’t be allowed to eat it..

Milk, the Torah specifically excludes it from being considered meat by forbidding us to eat/cook milk with meat. without that, it would be considered meat/fleishig/bsari.

Eggs – where is the hetter to consider them paraveh? There is a heter for them not being eiver min haChai, but what hetter is there to consider them paraveh?

Even if they are paraveh (as is the minhag of many Yidden), my query is :

Anyone keeping the chumra of treating eggs like fleishig (because they are produced by chicken)?
Like not cooking or eating eggs with milchigs and waiting 6 hours after eggs before eating milchigs.

iacisrmma, you might have missed the word “chumra” of treating eggs like fleishig . No need “every kosher store serving hot breakfasts would have to close down” for a “chumra”. Besides, even if you accept the “chumra”, no need to close down any kosher eatery, just don’t eat the eggs with milchigs (and wait 6 hours after eating them) , and you are fine.

Lifting up from the ground a potted plant that has a hole in the bottom – is considered uprooting the plant from it’s source (it gets “yenika” from ground)…but this is not part of the discussion here.

YW Moderator-25,
There are two applicable definitions of “jerK”, which one (or both) do you mean?
Definition of jerk
1a : an annoyingly stupid or foolish person
was acting like a jerk
b : an unlikable person
especially : one who is cruel, rude, or small-minded
a selfish jerk

Who is talking about planting? Of course planting is different!

I only used specific examples of cooking/baking on shabbos (and murder).

shrags – “Then you cant eat honey. It would be not kosher.”

Honey is different. The Gemara gives two reasons why honey is muttar (and not considered something that came from the be),

The Gemara Bechoros 7b explains that honey is kosher since it is not an actual secretion of the bee; the bee functions only as a carrier and facilitator. Honey is kosher flower nectar, which enters the bee’s honey sac and is transformed into honey.

The second opinion in the Gemara permits honey because of a g’zairas hakasuv, a deduction from a pasuk (Vayikra 11:21 Ach es zeh).

Therefore, the halacha is that honey is kosher despite the fact that it comes from the non-kosher honeybee ( Shulchan Aruch Y.D. 81:8).

These reasons would not apply to eggs (to differentiate them from being part of the chicken).

Wolf, morally bankrupt would be to eat eggs with chicken. Eggs and cheese is muttar, unless you take on the new chumra I thought of, to treat eggs as meat…which makes sense. True eggs are not mamash eiver min haChai, but to say it is not like meat …

Wolf, maybe you are machmir to be maykil.

That too is a chura. To be makpid on keeping kulas.

laskern – “For whom are you bodek? Aren’t you moving to EY where you will also be bodek?”

Read over the halacha, link above. You will see CLEARLY that even if you NEVER (ever) return, you MUST do bdika. It does NOT help if you only make a bdika at your new location.

This is the halacha – read the CAPS:

If one leaves his house and intends to return after pessach (FN 2 Shulchan Aruch HaRav adds that THE SAME APPLIES IF HE NEVER (EVER – N E V E R) WILL RETURN TO THIS HOUSE)…if he leaves within 30 days of pessach (after purim) he is required to do bdikas chometz AT NIGHT without a brocha…

I am not posel anyone.
Those that were possul were possul long before my involvement.
And I mean no one in particular.
(But if the shoe/hat/glove fits – it was intended for that person).

I am mechanech!

I am marbitz Torah!

I am mochayach (which is a chiyuv of Hochayach Tochiach – so it is a mitzva assei)!

Everyone should do these.

And no one’s feathers should become ruffled if I point out their mistake.

Sam Klien – you are playing with the word “dependent” on others besides Hashem. Hashem gives us life, yet you “depend” on your food to live. Would you die without food? It is a true statement that the food gives you life…It is a true statement that Hashem gives you life. But the two dependencies are not identical.

We go to a doctor not just for “advice” (as you write) but to heal us. Yes, it is a true statement that the doctor does heal and it is a true statement that Hashem is the healer of all flesh. We depend on the doctor. We depend on Hashem, and the two dependencies are not identical.

We go to a Tzaddik. We depend on him. And we depend on Hashem. How can we “depend” on a Tzadik? The same way we can depend on food to sustain us and a doctor to heal us – which does not diminish our dependence on Hashem for life and healing.

Syag – I just happen to have the knowledge to back up what I say. That makes me different than others that I insult when they claim halachic/Torah positions that are incorrect. By posting misinformation in a public fprum, others are mislead. in such a case, one must not sit idely by and remain silent. There is a chiyuv to point out the mistake and correct it.

When I “insult”, I try to mirror back the concept or words said to me or others. In this case the comment was:
“you realize that every major acharon except the Baal Hatanya poskens that mitzvah habah b’averah is still yotzi b’dieved? Did you accidentally out yourself as a Lubavitcher again? Or, is this all part of your incredibly intricate CR account build?”
the implication that I am Chabad I mirrored back with ” learn Tanya all day”, and the adage “kol haposel b’mumo posel’ – one uses his own fault when faulting others.

likewise refering to Rav shulchan oruch as Baal Hatanya is like refrencing the Mishna Brura as the Chofetz Chaim.

bottom line is that I can cite chapter and verse to back points I raise. Others use their own mind set, sevoras ha’beten and simply if they don’t know of it, it must be wrong. That makes me stand head and shoulder above them, on my “high horse” (if you will), while herding cats.

Milhouse, do you happen to know Rabbi K from BMG?

Neville, instead of learning Tanya all day, you should open a Mishne Brura and have a seder in Gemorah . ‘ain am haaretz chosid”

hereinsb, here it is –
שו”ת חת”ס חלק א’ אור”ח סימן קלו
היותי חוץ לחדר לימודי כי גרשוני נשים צדקניות המכבדים לי”ט של פסח ע”כ לא יכולתי להאריך ככל הצורך

Neville, specifically which major achronim do you mean – that say one is yotzeh with stolen matzah?

You claim ONLY the Baal Hatanya holds that way!

Although I honestly do not know how the Baal Hatanya paskens – I assume in Rav Shulchan Oruch and not in Sefer HaTanya. I will list below the Rishonim and Poskim that ALL say one is NOT yotzeh with stolen matzah.

I must note that YOU seem to know how the Baal Hatanya paskens, yet I am not choshed you are a Lubavitcher, since many learn Rav Shulchan Oruch, especially since the Minshe Brura often cites him).

A brief listing of Rishonim and poskim that I am familiar with on the topic:

Rishonim

1.Rambam (Hilchos Chametz u’Matzah 6:7): One is NOT Yotzei with stolen Matzah. One is Yotzei only with Matzah on which one blesses Birkas ha’Mazon.

i.Magid Mishneh and R. Mano’ach, citing the Yerushalmi: One may not bless on stolen Matzah. R. Oshaya learns this from “Botze’a Barech.” This refers to beforehand. One blesses afterwards, for he owes just money. R. Yonah says, an Aveirah is not a Mitzvah. R. Yosi says, a Mitzvah is not an Aveirah. R. Ila says “these are the Mitzvos” – if you do not do them properly, they are not Mitzvos. Some say that one is Yotzei b’Di’eved, for one owes only money, and it does not say “Matzaschem.” This is unlike the end of the Yerushalmi. If one stole flour or wheat and made Matzah, surely he was Yotzei. He acquired, and owes only money.

ii.R. Mano’ach: Even though it does not say “Matzaschem”, we learn from Chalah, for which “Arisoseichem” excludes Hekdesh. We disqualify Matzah of Ma’aser according to the opinion that it is Hash-m’s property. Surely, also Gezel is excluded. If one’s Matzah might have been switched with another’s (e.g. during baking), they should stipulate that whatever each takes is his. We do not bless Birkas ha’Mazon on stolen Matzah, for it was an Aveirah (Rambam Hilchos Berachos 1:19).

2.Rosh (Pesachim 2:18): One is not Yotzei with stolen Matzah. Chachamim argue only about Ma’aser Sheni. They also learn the Gezeirah Shavah “Lechem-Lechem” (Menachos 70b). Stolen Matzah is not considered yours. In the Yerushalmi, it seems that R. Oshaya holds that one is Yotzei b’Di’eved, but perhaps the latter Amora’im disagree.

i.Ritva (Sukah 35a DH Ela): One is Yotzei with stolen or borrowed Matzah, for he acquires it through Shinuy while chewing it, like it says in Kesuvos. The Gezeirah Shavah requires your Matzah. This excludes only Ma’aser Sheni, according to R. Meir. He holds that it is Hash-m’s food, and one has permission to eat it, so we cannot say that he acquires through Shinuy.

3.Tosfos R. Peretz and Tosfos Rashba (Pesachim 35b DH Aval): Mitzvah ha’Ba’ah b’Aveirah applies only to Mitzvos like Lulav, which we use to praise Hash-m and appease Him, or Korban.

4.Ramban (Pesachim 35b DH Yesh): Mitzvah ha’Ba’ah b’Aveirah does not apply to an Isur like Tevel, which can be fixed. Mitzvah ha’Ba’ah b’Aveirah is only mid’Rabanan; the Gemara brought an Asmachta from Nevi’im. Some disagree.

Poskim

1.Shulchan Aruch (OC 454:4): One is NOT Yotzei with stolen Matzah.

i.Mishnah Berurah (14 and Bi’ur Halachah DH Ein): This connotes that he must bless again. However, since the Ritva says that he was Yotzei, perhaps he should not bless again. Sha’agas Aryeh (95) says that even on the second night, he was not Yotzei. Some say that one is Yotzei with stolen Maror. Others say that also Maror must be yours. Sha’agas Aryeh (94) says that this is a Mitzvah mid’Rabanan ha’Ba’ah b’Aveirah. The Mechaber (649:5) says that one is Yotzei in such a case, but the Rema says that one is not Yotzei.

ii.Magen Avraham (196:1): Perhaps one blesses Birkas ha’Mazon even if he ate stolen bread, for he acquired it through eating. Also, the Beis Yosef was in doubt in Siman 649 (about blessing after one acquired through Shinuy), so we must be stringent about Birkas ha’Mazon.

iii.Kaf ha’Chayim (29): The Aruch ha’Shulchan is lenient about Maror on the second night, when it is mid’Rabanan for two reasons, since some are lenient even on the first night.

2.Shulchan Aruch (ibid.): This is if he stole Matzah. If he stole flour or wheat and made Matzah, he was Yotzei, for he acquired it, and he owes only money.

i.Taz (4): Even though one is not Yotzei with a borrowed Esrog, for it must be yours, one is Yotzei with borrowed Matzah. The lender knows that the borrower will eat it. He allows him to acquire it and pay for it afterwards.

ii.Kaf ha’Chayim (31): One is Yotzei l’Chatchilah with borrowed Matzah.

iii.Magen Avraham (5): If Ploni stole Matzah and gave to Levi after despair, Levi is Yotzei. If Levi returned it to Ploni, Ploni is Yotzei with it.

iv.Gra (9): We forbid due to Mitzvah ha’Ba’ah b’Aveirah only when he acquires through an Aveirah, e.g. Shinuy Reshus with yi’ushr. This is according to the Halachah, that yi’ushr does not acquire by itself.

v.Gra (10): Tosfos says that even when he acquired it without the Aveirah and it is not Mitzvah ha’Ba’ah b’Aveirah, he may not bless on it.

vi.Mishnah Berurah (16,17): One is not Yotzei l’Chatchilah, for he may not bless on it. One who bought stolen Matzah after yi’ush may bless on it, for it did not come to him through an Aveirah.

laskern – ” if the actions refllect the mitzva like drinking excessively. no kavono is required.”

That is a deep concept (maybe a choshev person told it to you) and I will illustrate it with the mitzva of kiddush Hashem.

When a person dies al kiddush Hashem, when is the mitzvah done? When he is dead. But a dead person cannot do a mitzvah?! Therefore, the lead up to the death – that is the mitzvah which completes at death (as you wrote: that is the tzuras hamitzvah).

Nimshal: Ad dlo yada is done when a person is k’shikrus Lot, he canot have kavana, he is in a state that he cannot do mitzvos (like being dead), so when is the mitzvah done? The lead up to the ad dlo yada which is completed upon being totally shikur. That is the tzura of this mitzva.