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didn’t know it was still around. it hasn’t reached EY or Toronto
abcd: if you buy a non-charif item cut with a clean knife, it is irrelevant if the knife was previously used for charif treif. While the knife itself is not kosher, it can do nothing to the non-chaif, cold watermelon
abcd: charif would only be an issue if your fruit/vege platter contained sharp fruits and veges. In that case it should NOT be purchased from a store without hashgacha.
PBA: The Gilyon Maharsha YD 122 on Shach 4 writes that knives are used frequently and stam keilim einam bnei yoman does not apply to them. Additionally, Darkei Teshuva 122:18 quotes the VaYeishev Moshe that a type of pot that is usually used every day at least once is a vadai not safek, and assumed ben yomo.
I have long heard, but not seen inside a sefer, that in a commercial establishment stam keilim does not apply. Based on these sources and the logic of the sfek sfeika, it would seem to be a very reasonable statement.
pba: a sfek sfeika requires the safeik be at least 50% mutar. Some say both sfeikos some say just one
pba: i’m pretty sure thats what 600k meant
pba: eino ben yomo is not relevant in a commercial setting where the knife likely IS used daily. However, as you pointed out it is unnecessary.
handwrote it twice. Hence Machons often can find two copies to compare.
shilishi: the Gemara says that after one Rav assers, his contemporary may not permit. There are exceptions under specific circumstances, but that is the rule.
2qwerty: Halacha is not concerened about a far-fetched possibility if there are keilim meyuchadim.
The best way to get your name mentioned in a ShuT is to become a Talmid Chacham youself and write the Teshuvos and not just the Shaila.
I fully agree with the OP
Rav Moshe Feinstein held the next morning, Rav Shmuel Kaminetzky told me from the yichud.
some are and some are not. Show it to a Rav who knows the relevant halachos
According to the Malbim Rus was 12. According to Rashi in Divrei HaYamim Boaz was 300!!!
SJS: there is a world of difference between AAP saying the procedure is “unnecessary” and doesn’t “warrant having such widespread rates of circumcision”, which is not based on anti-Semitism; and the bills backers who want to criminalize the practice even for religious reasons.
sjs: “not recommending” is very different than “recommending against”; it is neutral.
Arizal was in Tzfas 2 years, only one of them he went to Meron. Also, when he lived in Yerushalaim and Egypt he did not go. He never lived so far.
The Arizal only went once, not every year. He also held haircuts are forbidden until Erev Shavuos, so the chalaka story is suspect.
Look up the seforim I quoted and you will see that many Poskim attempted to stop the minhag,apparentlyy unsuccessfully.
Chasam Sofer quotes a story with the Hafla’ah that he forbade a pot of hot milk that a live chicken jumped into because of ever min hachai, indicating his opinion that a live animal is polet. Most Poskim strongly disagree. The Chavos Da’as supposedly laughed when he heard this psak.
If its true that Rav Belsky wears techeiles but doesn’t want anyone to know, this indicates he has his own reasons for wearing it but doesn’t think anyone else should follow him.
twisted: rekikim were less than a tefach, not crackers, and no indication of hard.
Also where do you get this “fact” that Sefardim had cracker baked early? In the past they baked fresh on Pesach and today they keep them in the freezer.
The Rema writes that the minhag was to knead a shiur challa and make 3 matzos for the seder from it. Shiur challa=1.5 kilo /3 + .5 kilo= appx 1 lbs
ItcheSrulik: “They started during the rishonim”
Can you prove this? I quoted the Rema and Machtzis HaShekel to prove that even when stipulating “rekikim dakim” the Poskim were only opposing the tefach of Shulchan Aruch, but nowhere near the thin, hard crackers of today.
“yemenite matzos often are thicker than one finger”
I don’t know where you get this from either. The ones I have eaten (not on Pesach) were similar to a lafa (eish tanur) and not even 1 cm. The pictures in the advertisements here are similar.
ItcheSrulik: thin hard matzos are MUCH more recent than “early Rishonim.” The Machatzis HaShekel (18th century) explains the Rema permits a finger’s width thick. This is thicker than soft Sefardi matzos. Also, the Rema made each matza heavier than a pound!!! Try that with thin ones.
charlie: Actually, bitul is learned from ???? ???? ?????, the same pasuk that teaches us to follow a majority in Beis Din. The overwhelming majority of Gedolim certainly do NOT wear or endorse wearing what is called techeiles today.
I have seen and spoken to Rav Scheinberg, Rav Z N Goldberg, Rav Belsky and Rav Schachter and none of them were wearing techeiles.
most machines cannot be disassembled and cleaned properly
I tried to phrase my statement as delicately as possible, but I’m not so surprised at the reactions. I will try to reply calmly to the comments.
Josh: “generally accepted” does not need a source and is not necessarily true, however it is the perception of many people.
ItcheSrulik: I never said any Mitzva was abrogated and do not understand your comment. I’m all in favor of independent thinking, but Halacha l’Maaseh requires a reality check, and if NO Gedolim agree, obviously your thought process is faulty.
Patur: Instead of calling me a liar without any supporting evidence, please name a Gadol who wears techeiles. A partial list of those who do NOT includes: HaRabbonim R Elyashiv, R Scheinberg, R Shteinman, R Kaneivsky, R Vozner, R Korelitz, R Yosef, R Belsky, R Heineman, R Kaminetsky, R Forscheimer, R Roth, R Bick, and the Admorim of Satmer, Belz, Vizhnetz, Ger, Bobov, Novominsk, Boyan, Stolin, and dozens of other Poskim, Roshei Yeshivos and Rebbes. If I omitted anyone I sincerely apologize, but even if you can name a Gadol who does wear techeiles (and I’d rather avoid the debate “who is a Gadol”), he is certainly batel b’shishim.
anything for Nokia/Symbian?
First of all, it is generally accepted that techeiles will not return until Moshiach comes, and they ascribe messianic significance to the State of Israel
Secondly,not one of the Gedolim wear techeiles, which makes it a non-starter to most normative Chareidim. Mizrachi believe in “independent thinking” and are less dependent on the Gedolim.
Breslov and Zilberman wear techeiles along with certain National Religious.
Wolf: I didn’t mean that it is assur, but on the other hand I am not aware of any source in Gemara, Sefrei Halacha or Sifrei Minhagim that it should be eaten So I am surprised that some people consider an antidote to the “poison” of maror an intrinsic, or “best” part of the whole Pesach.
flatbush dude: sorry, but you cannot delete the words “tal u’matar” in Shema Koleinu.
shticky guy: could you please give a source for this supposed Pri Megadim. I am not familiar with such a statement anywhere in his sefer, nor is it quotes in the kitzur seforim.
bomb: the concern is for flour on or in the matza that was not thoroughly kneaded. The Shulchan Aruch HaRav/Baal HaTanya clearly ate gebrochs himself, but in a later letter mentions that if white powder is found on matzo it may not come in contact with water. The general chumra is a later outgrowth of this teshuva.
I’m confused. Charoses in not eaten, the maror is dipped in it and then it is shaken off.
There are dozens if not humdreds. Please be more specific: halacha,iyun, daf; beginer, intermediate, advanced; etc.
rob: it’s a Chassideshe minhag, primarily based on the mis-assumption that Sefira is identical to the other no-music, no-haircut period of the 3 weeks.
Chol HaMoed: assur, except under certain circumstances. Sefira: minhag, and not very reliable one at that.
why not ask him what he would like? nothing worse than getting an unwanted present.
Another problem with the powdered milk heter is that its source is from butter, and the exemption for butter only applies if the milk was intended from the start to be used only for butter so according to some, the issur of Cholov Akum was never relevant to this milk. However, if the cow was milked for drinking or unspecified purposes, that milk is immediately forbidden and does not lose its Cholov Akum status to become Kosher when it is churned into butter.
This is true of all our powdered milk today which is milked commercially.
ItcheSrulik: “All rishonim and acharonim paskened that rennet was muttar because it was broken down to the point that it was no longer meat and hence not subject to basar b’chalav”
It is not commercialy viable to manufacture kosher animal rennet. rennet from a neveila is forbidden
dy: I’m not debating whether Poskim were once matir, the question is do any Poskim matir under today’s metzius?
oomis: the premise to be lenient on powdered milk is that it is physically impossible to make from non-kosher sources. That is clearly no longer true!
ItcheSrulik: If you held in your hand a spoonful of the cholunt containing the fly’s wing, and even looking intently could not see it, even the Taz would agree it is batel. Drisha, Chazon Ish, Chasam Sofer
pba: you’ve never heard of the Yad Yehuda???
pba: #1 even half a fly is assur. See Yad Yehuda 104 that even the Shach is not meikil on something that can be seen after great tircha and removed.
Just said shiur on that seif Monday
mod-80: could you ask your Rav if he is aware that powdered milk is made today from camels’ and horses’ milk? google powdered camel/horse milk, and you will find thusands of sources.
I could email a mod Reb Zalman Nechemia Goldberg’s test. You can ask a friend in Yerushalaim to drop it off at his house. It is open book, take as long as you want. If nothing else, it is great practice
Which Poskim and why? The people who eat Duncan Donuts are likely unaware of the intricacies involved.