hello99

shmoel: No. On the contrary, many of them are writing that there is no need for a limited Cherem, as the author own his work and it is intrincically theft to copy it.

For example, the Netziv, Malbim and Rav Yitzchok Elchonon in their Haskamos on the printing of the annotated Rivash specify a 6 year Cherem againt printing any copy of the Rivash, and a permanent Issur againt printing the editor’s Hagahos.

“As an aside, Torah publications also cannot be protected from dissemination”

That is also debatable. The Teshuva in Igros Moshe clearly disagrees with you.

“At most the issur would be hasagas gvul”

“Additionally, what I stated earlier above is the position of various poskim that can be relied upon even if some other pokim disagree”

I don’t think your statements match! In fact, can you cite even a single Posek who explictly denies intellectual property rights.

Bowwow: Shlah pg. 262a, Noda b’Yehuda YD 1:73,Ya’aketz 1:6, Pischei Teshuva YD 249:1, Shevet HaLevi 5:133:3 etc.

they must give.

If 3 conditions are met, it is Muttar Mi’Ikar HaDin.

1) you are answering Amen to every single Beracha and aware of which Beracha you are answering.

2) there are at least 9 other people listening to every single word of Chazoras HaShatz.

3) noone is likely to be influenced by your actions.

Even if all these are fulfilled, it is still not recommended.

Not likely. Peres’ family were Alexander Chassidim

It depends. Most work on a spring action which winds the spring, these old-fashioned types are Mutar as long as they are running when Shabbos begins. However, the Seiko Kinetic (and maybe others) generate electricity by the movement of your wrist, and these should not be worn on Shabbos (even though their may be grounds for leiency).

I never heard of anyone eating Charoses. It’s just for dipping the Maror in.

you certainly make a shalom zachor tomorrow night, i have been to a number. just serve tea

mdg: “A few years ago, I called a hand-Matza bakery, and the owner told me that most of the kneading of the dough is done by Goyim. He told me that most every hand-Matza bakery does this”

Matza made in this way does not fulfil the obligation of Shemura and one is not Yotzei with it the Kezeisim at the Seder. I have been to many bakeries both in the US an EY, and not one has goyim kneading the dough.

zahava: “kedem and Rashi are Yayim Mevushal”

Not all Kedem products are Mevushal. Furthermore, even Mevushal products may not be touched by anyone other than a religious Jew from the cruching until the Bishul. Harvesting is irrlevant, anyways, it is not done by Kedem themselves and the pickers are not their employees.

“The Wines that come from Italy , France or California are not located in frum areas and while of course some of the workers are frum most are not and cannot be. Do you really think Jews Pick the Grapes?”

What is your point, that they are all Assur or that you do not believe in an Issur of Stam Yeinam?

There is very little extortion in hand-matza prices. I run my own chabura and know exactly what each component costs. When I total all our expenses and divide by the quantity baked, it usually comes out 150-170 shekel/kilo. This equals over $19/lb. Inevitably a commercial bakery can reduce some of the expenses, but they are also entitled to a profit.

stuck: Poskim rely on Bitul prior to Pesach, among other tzirufim.

Binny Friedler. Lives in Ezras Torah, don’t have a phone #.

Shlomo Chosid 054 842-1448.

Shlomo Novak 052 332-4427 054 842-4136/7

Hatzlacha

Sam, was it helpful?

squeak: I don’t understand your point. I’m suggesting that when we evaluate whether or not a baked good is a “meal” or a “snack” we look at how people actually eat it. Even if they only eat it as a meal due to external considerations (such as the Chiyuv to wash) it is still a meal. Fruits are not eaten as a meal, the bottom line is they are NOT a meal food.

brech: Reb Moshe ruled that pizza is pas haBa’ah b’Kisnin and one makes Mezonos on a single slice.

Generally speaking baked goods where the primary solid ingredient is flour from one of the 5 species of grain should be hamotzi no matter what amount is eaten. One exception to this rule mentioned in the Gemara and Shulchan Aruch is called pas haba’ah b’kisnin, which is mezonos unless one eats a quantity that most people would consider a full meal when eaten with appropriate side dishes. The Beis Yosef explains the underlying logic is that pas haba’ah b’kisnin is a form of bread that has lost the primary quality that gives bread its special beracha; it is not usually eaten as the mainstay of a meal.

The Rishonim give three different explanations for what qualifies as pas haba’ah b’kisnin: a filled pastry, dry crackers, and the one relevant to our discussion is dough kneaded with sweeteners such as juice or sugar. According to the Mechaber if the sweetness is significantly noticeable it loses its status as regular bread, according to the Rema it needs a predominantly sweet flavor. Cake is the most obvious example of this form of baked goods. Some Poskim, notably the Maharsham in Daas Torah, write that if the majority liquid in the dough is other liquids such as juice and not water, the item needs not be extremely sweet to be mezonos. Based on this, many have come under the impression that there is such an item as a “mezonos roll”.

However there are numerous problems with this conclusion. Most “mezonos rolls” are made with reconstituted juice where the water is actually of greater volume than the concentrate. According to most Poskim only the concentrate counts as juice, and in fact the roll contains a majority of water. Additionally, these rolls are designed to be eaten as a sandwich for a meal, and fail to meet the underlying logic of pas haba’ah b’kisnin as a non-staple pastry; rather they are considered in Halacha to be regular bread. The Marsham himself clearly is only referring to a food that is not eaten as a meal because of its sweetness, because he writes that eggs and beer, while technically Mei Peiros, do not count as “other liquids” to render a pastry baked with them as the primary liquid a non-bread item because they are not sweet. Clearly it was never his intention to consider the presence or absence of water the sole qualifying factor to determine what beracha is said on baked goods.

So it seems to me that a mezonos roll or bagel must be hamotzi even if only a small quantity is eaten.

Many pizza shops feel they are better serving their customers if they can save them pizza that does not require washing and bentching, so they make the dough using apple juice or milk, in effect a “mezonos roll”. While Reb Moshe zatzal seems to have accepted this, but as we mentioned previously it is conditional on considering pizza a snack and not a meal. If pizza is generally eaten as a meal by most people most of the time, it CAN NOT be pas haba’ah b’kisnin and is always hamotzi, even for HALF a slice or less.

???”? ?????? ????”? “??? ????? ??? ??”? (????”? ????), ????? ????? ??? ????? ???? ?????? ?????? ??? ???? ?? ???? ????? ???? ??? ?? ????? ???????, ?? ?? ???? ???? ??? ????? ??????? ???? ?????? ???? ????? ?? ??? (???), ??? ????????? ???? ??? “D” ??? ????? ??? ?????? ????? ?????? ???? ??? ??? ???? ??????, ??”? ???? ???? ?”?????” ???? ??? ??????? ????. ???? ?? ??? ?? ????, ??? ???? ?? ???? ??????? ???? ?????? ??? ?? ?OU ???????? ???? ?? ??????? ????, ??? ????? ???? ???’

Sam: Sure, Teshuvas HaRashba 3:214 quoted in the Beis Yosef end of YD 134. ?? ?????? ??? ???? ?? ?????? ?? ?? ????? ?? ??”? ??? ?? ????? ????? ?? ???? ????? ??? ??????? ???? ????? ?????? ??????. It’s not Avida l’Ta’ama, and I didn’t use that term. He is referring to an ingredient added intentionally, regardless of the lack of any discernible taste. Nevertheless, he apparently compares it to Ma’amid because both of them serve a purpose significant to the individual, despite their lack of taste.

Regarding your second point, the Tzemach Tzedek compared milk in dough to milk in chicken. Since there would be no Ma’amid on the milk with chicken, it follows that neither should there be a problem of milk with dough. Apparently, it is not accurate that “We are concerned with something becoming Assur because it has an Issur D’rabannan of having milk in it”. Rather we are only concerned for having perceptible milk in it.

yitay: “I am sure you can see how one might argue with all of the points you made, and a posek who is a bar hachi has every right”

I never denied that. You asked if I am Maskim, and I explained why not. The bottom line is that his Heter is based on one of the ways of understanding a single Rishon. I don’t think he is relying on the Chida either. My intention was that one who follows this Kula has a Chida to rely upon.

“he stated no such blanket heter, which you unfairly imply”

I implied no such thing. I feel that permitting this under the common circumstances he mentioned is a huge Poretz Geder and would inevitably lead to people who see an apparently frum Yid do so to be Moreh Heter to be lenient even when it doesn’t apply.

ha

re the Kaf HaChaim, in a case that has another Tziruf there would be grounds to permit M’Ikar HaDin. However, as I mentioned, one must take into account how others will misconstrue this.

Actually, the Poskim debate whether flour mixed with pure juice and baking soda is a problem. It rises but is not fermentation.