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LB: I listened to the shiur you mentioned and there are some nuances that I think were missed based on what I heard. The shiur was directed answer the question: Why did R’ Yehuda deem it necessary to create the mnemonic (Simanim)? Rabbi Zimmerman offered eight possible answers, some of which even he was astounded by.
You wrote:
Thoughts/Questions:
So there are sources that say that they don’t even know if Dam was first or Devar was first?
It’s not that we don’t know what is first. R’ Yehuda who does not attribute anything special to the juxtaposition of Pesukim except in Chumash Devarim, may not hold that Dam is first and Dever fifth even though Dam is written first in Parshas Va’eirah. It is possible (according to R’ Yehuda) that Dever was actually first.
**************************************And he said something about one source saying that Devar was related to the month of Shevat?
Rabbi Zimmerman stated that according to the medrash that states that the first eight makkos were 1 week of the makkah and 3 weeks for recovery and the first makkah started Rosh Chodesh Tishrei then Dever took place in Shevat.
******************************And that Moshe’s staph had an inscription and they think that he went by that, possibly knowing the next plague before Hashem stated it. Except Locust. That was the only plague that Hashem did not speak to him and Moshe said it himself without cue.
Rabbi Zimmerman went through the “lineage” of Moshe’s staff as it was one of the things created on Erev Shabbos Bein Hashmoshes and given to Adam Harishon. According to the Rabbonon all the makkos were written out not just the first letter. Therefore, Moshe knew about the makkah of Arbeh (locust) even without being told. R’ Yehuda stated that only the first letters were written on the staff.
LB, thanks for stating what shiur it was. A very worthwhile 42 minutes.
LU: His mistake is already on the internet….anyone who listens to that talk and knows their pesukim hears the mistake.
LB: I started listening to Rabbi Zimmerman’s shiur. The first thing I heard was that even he was shocked at what was written in the Chosom Sofer. However, your quote in the OP missed a key point…the Chosom Sofer held that one should not say the makkos in order….EXCEPT Pesach night which is Leil Shimurim.
1. Eat less challah
2. Continue to eat matzasimcha613: See Mishna Berurah Sif Lamed Alef Sif Koton Ches who says why the GRA paskened not to wear tefillin. (5th wide line)
http://www.hebrewbooks.org/pdfpager.aspx?req=49623&st=&pgnum=80
simcha613: The GRA’sd psak is based on the fact that it doesn’t mention anywhere in SHAS that one wears tefillin on chol hamoed.
A few years ago.
LB: I know this has been told to you before but please don’t believe everything you hear even if it is on TorahAnytime. I personally have never heard of it, I have never seen a haggada that doesn’t print it in the order it is in the Torah, the mnemonic given by R’ Yehuda (which was engraved on Moshe’s staff) which tells us the order.
As an example, a speaker once cited that a certain passuk came from Shir Hashirim. After listening to his speeach on TorahAnytime I told him that the passuk was actually in Yeshaya. He told me that he felt terrible as someone else had already contacted him but there was no way to edit the video.
CTL: thanks for the update. May you and Mrs. CTL always be zocheh to host large crowds for the Yom Tovim.
The minyan where I davened had anywhere from 4 – 6 people with tefillin and the other 6 – 8 people did not. We have some individuals who wear tefillin come to our minyan as they are not forced behind a mechitza like in other shuls. Our second minyan is made up of tefillin wearers. I do not if they make a Brocha or not.
KJ: does that mean that married men don’t wear tefillin?
Joseph: since they generally follow the mechaber it would be assur for them to wear tefillin on Chol HAmoed
No I don’t. However I sometimes sing about them roasting on an open fire.
In the 1960’s and 1970’s (at least here in Brooklyn) the common custom was to avoid supermarkets that sold chometz during Pesach (even A&P which wAs owned by non Jews). Again, it was a stringency kept by most yidden. I am not sure when we became less stringent in this issue although my family still abides by it.
My father was a BT but knew the minhagim of his parents house. However, if he did not have a definite minhag he did accept the minhag of my mothers family (e.g. Hallel both nights of Pesach in shul with a Brocha).
Once again, those with the chunra of not eating “processed” foods will not eat the commercially made salad bags. They may buy bags of baby carrots or heads of lettuce. In this case processed means anything that is as close to its “raw”stAte as possible. That means that while they would buy slices of raw salmon they would not buy smoked salmon (aka lox). Processing the raw ingredients in your own kitchen is not considered processed foods for this chumra.
ZD: I believe that packaging of raw items is not considered “processed” for this chumra. Processed foods for this chumra is something that is “processed” (e.g. gefilta fish, mayonnaise, potato chips, etc) are not used on pesach.
mik5: I am taking your questions seriously. ShopRite supermarkets are franchised so technically each store is independently owned (although one operator can have more than 1 store). So in answer to your questions:
Shoprite is owned by Yidden? the one on McDonald Ave. – Yes
Who are not frum? To my knowledge they are not frum.
Really? Is there chametz for sale in Shoprite right now? – In that ShopRite, yes. They sell their chometz thru Rabbi Beck and as R’ Moshe TZATZAL Paskened, the mechira is still a valid mechira for what was purchased before Pesach.
RY23: How can “raw” items be processed?
147: and I have friends who also comply….either with the Mechaber or the GRA.
B”H that you have a pesach minyan. KEIN YIRBU!
ShopRite in BP is not owned by goyim. In the 1960’s (at least here in NYC), yidden generally did not shop in the big supermarkets on chol hamoed pesach.
BTW, I say V’shamru Leil Shabbos and say all the harachamons in bentching. Am I frumer then the GRA?
It is known that the Kamenetzky mishpacha minhag is to eat gebrokts although R’ Yaakov did not. To avoid eating in someone’s house he told them he didn’t eat gebrokts. Since R’ Yaakov was makpid on Midvar Sheker Tirchak he never ate gebrokts after that.
mik5: There is also a minhag not to eat before Tekias Shofar. Also, my kos is in accord with the Chazon Ish and I drink the full cup.
The reason….this was how it was done in “der heim” and they do not want to change. That is why some families still make their own mayonnaise, applesauce, grape juice etc.
Why are you questioning someone else’s chumros? It doesn’t bother me that someone else else doesn’t eat processed food. It is their business, not yours.
There is no set minhag in NY since yidden came from all over Europe.
mik5: do you wear tefillin on Chol Hamoed?
How about…why are you in a store that is selling chometz?
YY: My point was directed at mik5 who stated “people who are too lazy to make an al hamichya”. Gebrokts cakes need a brocha me’ein shalosh so I may like pesach cakes and still make an al hamichya.
mik5: and if one eats gebrokts?
If one takes the tzitzis off a talis why does the talis need genizah?
How do you open the chart?
Try right clicking or long pressing, and see if there is an option to view or download.
Here is a link to a pdf: https://drive.google.com/file/d/0B6yiXCNJllEvSEl6elFldzFpdEk/view?usp=drivesdk
I read the original article and many of the comments. LU came up with a number of scenarios that if they were true the author would not have mentioned it. He stated “he knows of a family that borrowed $80,000”. It seems the author knows the family and their circumstances and in his mind cannot understand why they borrowed the money.
I have never been away from home for pesach (and I include in that the years I went to my in-laws) as we helped as if we were home (cooking and cleaning both prior to and on Pesach). I cannot criticize those who can afford it and go to a hotel.
zd: But the Mishna Berurah clearly uses the yiddish word for corn – קוקורוזע. (see 453:4)
Generally the complaints are not the pesach cleaning but the “spring cleaning” that accompanies it.
Yeast comes in different forms and some are chametz.
based on your nonsensical posts I prefer the second part.
redleg: you stated “n Yiddish (and German), KORN is the word for rye”. That may be true. But the Mishna Berurah (in at least 2 places) uses the term “Tirkishe Veitz” for corn.
208:2
http://www.hebrewbooks.org/pdfpager.aspx?sits=1&req=49624&st=%u05D5%u05D5%u05D9%u05D9%u05D9%u05E5
453:4
http://www.hebrewbooks.org/pdfpager.aspx?req=49627&st=&pgnum=95
From an article by Rabbi Rosen of the Star-K:
“Kitniyos are popularly defined as legumes. But what are legumes? The Shulchan Aruch, Orach Chaim 453, defines kitniyos as those products that can be cooked and baked in a fashion similar to chometz grains, yet are not halachically considered in the same category as chometz. Some examples are rice, corn, peas, mustard seed, and all varieties of beans (i.e., kidney, lima, garbanzo, etc.). The Torah term for the fermentation of barley, rye, oats, wheat, and spelt is “chimutz;” the term given for fermentation of kitniyos is “sirchan.””
zd: yeast may be a fungus but certain yeasts are chometz. Also you wrote “The OU doesnt think Quinoa is Kiniyot”. Actually there was a long standing machlokes between two of their poskim (Rabbi Belsky tzatzal and y’bdlc Rabbi Hershel Schacter) which caused the OU not to give a hechsher on Quinoa for a number of years. Two years ago the opinion of R’ Schacter prevailed after the OU mashgichim actually inspected the fields where the Quinoa was grown.
Avram: Is it the potato starch that make them fluffy or the whipped egg whites?
yekke2: In your OP you asked “Is our modern day Kiruv model congruous with the advice given in the Haggadah, or is our technique wrong?” I heard last night at a shiur on Pesach that since our approach to kiruv has changed, the advice of the Baal Hagadah may not apply nowadays.
It seems that until the Arizal it was customary to touch the mezuzah (or its case). The Arizal also kissed his fingers after touching the mezuzah. I do not know if there is any kabbalistic reasons or simply he felt that there was a certain level of kedushah that was now on his fingers.
OP: you stated: “Many Ashkenazim object to the “humrah” against using corn.”
Please tell us which Ashkenazic POSKIM you are referring to. Not many are going to argue on the Mishna Berurah. (453:4).
ZD: I am not sure who you think made a “mistake” but the Mishna Berurah specifically mentions Corn (although he uses the yiddish term Tirkishe Veitz”).
The link to the Mishna Berurah: (453:4)
ZD: “2 packets red star quick yeast (GF) (around 14 grams)”
So you need some form of yeast.
I hide the afikomen the first night. The present? The “finder” gets to hide it the second night. No need to negotiate.
The problem is that we translate the word kitniyos as “legume” since the word kitniyos was also used for beans.
Please show me the halacha that one must give an afikomen present.
ZD: Rabbi Belsky tzatzal held that Quinoa is kitniyos and it was his “machlokes” with R’ Hershel Shachter Shlita (who holds it is not) that caused the OU to not give a hashgacha for Pesach on Quinoa for a number of years.
LU: I am not sure about “Boyswork” but I think we have a “men are from Mars women are from Venus” type issue. Men simply interpret this one way and women another and IMHO we will not be able to come to a consensus based on the facts presented here.
R’ Moshe did not forbid shabbos clocks outright; he allowed them for lights but not air conditioners.
Rabbi Rosen of the Star-k explains the prohibition of Kitniyos as follows:
“Why are kitniyos forbidden for consumption on Pesach? The Mishnah Brura enumerates a number of reasons. One reason is that there is a possibility that chometz grains could be mixed amongst the kitniyos grains, creating an inadvertent yet real chometz problem when the grains are cooked together. Another reason is that if kitniyos products would be permitted, confusion within the general public could result in mistaking permitted kitniyos flour and forbidden chometz flour. Although these might not be problems of epidemic proportions, the Rema considered them to be real enough to forbid the eating of kitniyos on Pesach.”
As for Quinoa, Rabbi Rosen wrote:
It was determined that quinoa is Kosher L’Pesach. It is not related to millet, rice or the chameishis minei dagan, five types of grain products. Quinoa is a member of the “goose foot” family, which includes sugar beets and beet root. STAR-K tested quinoa to see if it would rise. The result was sirchon, as termed by Chazal, which means the quinoa decayed and did not rise. Furthermore, quinoa’s growth does not resemble kitniyos and, as cited in Igros Moshe O.C. (3:63), we do not consider additional products beyond what was originally established. However, recent investigations have found that there is a possibility that quinoa grows in proximity to certain grains and/or is processed in facilities that compromise Kosher for Passover status. Therefore, quinoa may be used only on Pesach with reliable Kosher for Passover approval.