Avodah Mailing List

Volume 34: Number 39

Sun, 10 Apr 2016

• 1. Re: The Arba Parshiyos (Zev Sero)
• 2. Re: The Arba Parshiyos (Simon Montagu)
• 3. Re: The Arba Parshiyos (Micha Berger)
• 4. Re: Fitbit on Shabbos (Rich, Joel)
• 5. Halacha Yomis - Kitniyot, paper goods (Prof. Levine)
• 6. Re: Fitbit on Shabbos (Micha Berger)
• 7. Buffalo Burgers and the Zebu Controversy (Prof. Levine)
• 8. Re: Fitbit on Shabbos (Isaac Balbin)
• 9. Halacha Yomis - Matzah before Passover (Prof. Levine)
• 10. Eshbaal (Micha Berger)

On 04/06/2016 06:29 PM, Simon Montagu via Avodah wrote:
> There is a nice siman for this in (IIRC) R. Zevin's Sefer Hamo`adim.
> The 4 Parshiyot parallel the 4 kosot at seder: you can drink between
> 1st cup and 2nd or between 2nd and 3rd, or both, but not between 3rd
> and 4th. So too there can be a normal Shabbat between Shekalim and
> Zachor or between Zachor and Fara, or both, but not between Fara and
> Hahodesh.

Well, obviously, since Parah is *defined* as the Shabbos before Hachodesh.
I don't see how a siman helps with that.

[Email #2. -mi]

On 04/06/2016 09:10 PM, Zev Sero wrote [about Akdamus]:
> Why not a preface to the day's laining?

Note that Tosfos Megillah 24a d"h Uvenavi says that in their day
they still did targum of the haftaros on Pesach and Shavuos, and also
that of matan torah (i.e. the leining of the first day of Shavuos),
but not that of any other leining or haftarah (d"h Lo Shanu on the
previous page).

Also, there seem to be those who say that the Yaacov ben Meir Levi who
wrote Yetziv Pisgam was Rabbenu Tam (though I've never heard that he
was a levi).  If so, it *must* be a preface to the day's targum, since
by RT's day they certainly used the same annual cycle that we do.


-- 
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 Thu, Apr 7, 2016 at 7:10 AM, Zev Sero <z...@sero.name> wrote:

> On 04/06/2016 06:29 PM, Simon Montagu via Avodah wrote:
>
>>
>> There is a nice siman for this in (IIRC) R. Zevin's Sefer Hamo`adim.
>> The 4 Parshiyot parallel the 4 kosot at seder: you can drink between
>> 1st cup and 2nd or between 2nd and 3rd, or both, but not between 3rd
>> and 4th. So too there can be a normal Shabbat between Shekalim and
>> Zachor or between Zachor and Fara, or both, but not between Fara and
>> Hahodesh.
>>
>
> Well, obviously, since Parah is *defined* as the Shabbos before Hachodesh.
> I don't see how a siman helps with that.


I checked RSZ's source, which turns out to be Yerushalmi Megilla 3:5. The
context of the siman is a mahloket in the Yerushalmi whether Parah is
defined as the Shabbat before Hahodesh or the Shabbat after Purim.
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On Thu, Apr 07, 2016 at 12:10:20AM -0400, Zev Sero via Avodah wrote:
: Also, there seem to be those who say that the Yaacov ben Meir Levi who
: wrote Yetziv Pisgam was Rabbenu Tam (though I've never heard that he
: was a levi).  If so, it *must* be a preface to the day's targum, since
: by RT's day they certainly used the same annual cycle that we do.

... in parallel to the already existing Aqdamos. So it could be a 2nd
hand reflection of the cycle in use when Aqdamus was written, rather
than a dispoof of connection to the cycle.

(BTW, the "-ta" ending is traditionally ascribed to the idea that when a
Jew stops learning Torah (tav) he must immediately begin again (alef).
A homily that does fit a siyum on Devarim and starting Bereishis far
better than leining inyana deyoma. Of course, who knows if that was
really the author's intent. It is a "cute" understanding of the piut
and worth sharing either way.)

And Yetziv Pisgam does not refer to pausing to give a preface before
starting The Word.

Tir'u baTov!
-Micha

-- 
Micha Berger             "Someday I will do it." - is self-deceptive. 
mi...@aishdas.org        "I want to do it." - is weak. 
http://www.aishdas.org   "I am doing it." - that is the right way.
Fax: (270) 514-1507                   - Reb Menachem Mendel of Kotzk

> Yes indeedy. Which brings us back to a topic from a few months ago,
> where we asked whether a posek learns the sources and reaches his
> conclusion, or whether he paskens from what his own Da'as Torah leads
> him to believe and then checks it with the sources. In the current case,
> I would suggest that because electricity is a new thing (apologies to
> Koheles), the poskim have had no choice but to go by their feelings.

> And if so, the same would apply to this particular application of Meleches
> Elektri: Each posek will decide for himself whether (on Shabbos) we need
> to avoid Fitbits and security cameras and other devices that we know are
> working, but appear to be as inert as a rock. And if those psakim are
> issued with little or no explanation beyond "it's obvious!", I really
> can't complain.
> Akiva Miller

Pretty much what R' Asher Weiss says un putting electricity in the maakeh
bpatish category defined as things that chazal didn't fit in other
categories. However I think he would say gdolei haposkim will come to
a consensus, not "each for himself" on major categories.

KT
Joel Rich

  Can one use paper plates, paper towels and napkins that are not 
certified kosher for Passover

OU Kosher


OU Kosher Halacha Yomis
This column is dedicated in memory of:
Rav Chaim Yisroel ben Reb Dov HaLevy Belsky, zt'l
Senior OU Kosher Halachic Consultant (1987-2016)

Q. On Pesach, can one use paper plates, paper towels and napkins that 
are not certified kosher for Passover?

A. Paper plates, paper towels and napkins generally contain starch. 
Some forms of raw starch are kitniyot, such as corn starch, while 
other forms of starch, such as wheat starch, are actual chametz. In 
the U.S, it can safely be assumed that starch used in manufacturing 
is kitniyot, most probably corn-based. Though one should not 
intentionally add kitniyot to food, with respect to paper goods this 
is not a concern because the starch that is part and parcel of the 
paper itself is nifsal mei'achila (inedible). (If paper goods contain 
wheat starch, the fact that it is nifsal mei'achila may not suffice 
to permit their use, see Magen Avrohom 442:4). Based on the above, in 
the US, one may use paper plates, paper towels and napkins even if 
not certified for Passover. For a full list of non-food items that 
can be used on Passover without certification please go to 
https://oukosher.org/passover/guidelines/non-food-items/non-food-items/.

More about this program and to subscribe visit 
https://oukosher.org/halacha-yomis-email/

View archive on https://oukosher.org/halacha-yomis/

Subscribers can also ask their own questions on Kashrus issues and 
send them to grossm...@ou.org. These questions and their answers may 
be selected to become one of the Q and A's on OU Kosher Halacha Yomis.
[]

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RAM entered the discussion with:
> There seems to be an idea that Hilchos Shabbos ignores invisible actions,
> but in my experience this idea is very new.

And appears to be trying to leave with:
> I often rant about the importance of clear language, and this is a great
> example. How can we possibly test the boundaries of electricity on Shabbos,
> when we aren't even sure of what the issur is?

(I agree that we lack clarity here, but I am not sure why RAM thinks
it's a problem with the language rather than the ideas themselves.)

Well, except that this notion that halakhah doesn't concern itself with
phenomenona that people cannot experience unaided (in any situation)
isn't limited to a discussion of electricity or even of Shabbos.

The idea that canges internal to a chip in a fitbit wouldn't be an
issue for hilkhos Shabbos (until there is some macroscopic effect of
those changes) is by parallel to discussions of the permissibility of
drinking water that contains creatures about the same size as a trace
(thinkg "wire") on a chip.

Tir'u baTov!
-Micha

-- 
Micha Berger             The greatest discovery of all time is that
mi...@aishdas.org        a person can change their future
http://www.aishdas.org   by merely changing their attitude.
Fax: (270) 514-1507                   - Oprah Winfrey

Last Shabbos we read Parshas Shmini, best known for discussing and 
specifying the requirements for discerning which animals are 
considered kosher. But what is a buffalo considered? Can we partake 
of a nice juicy buffalo burger? Although the Shulchan Aruch himself 
rules that a buffalo is considered a kosher beheimah, it is quite 
certain that he was not referring to our American buffalo, which, 
actually a bison, was unknown at the time...

To find out more, read the full article 
"<http://sable.madmimi.com/click?id=10500.23215.247.1.8d2ad3
08a83b11cc9c4c5d89cd37de15>Insights 
Into Halacha: Buffalo Burgers and the Zebu Controversy".
I welcome your questions or comments by email. For all of the Mareh 
Mekomos / sources, just ask.
"<http://sable.madmimi.com/click?id=10500.23215.248.1.2aaa33
8cd5976dba81ed2f53468562ec>Insights 
Into Halacha" is a weekly series of contemporary Halacha articles for 
Ohr Somayach. If you enjoyed the article, please share it with 
friends and family. To sign up to receive weekly articles simply email me.
kol tuv and Good Shabbos,
Y. Spitz
Yerushalayim
<mailto:ysp...@ohr.edu>ysp...@ohr.edu


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A study of Dayan Usher Weiss on LED lights in his Tshuvos will reveal
his Shita that such things are likely to be considered an issur under the
rubric of Makeh B'patish. I didn't merit understanding all the halachic
logic but I feel he would apply it here as well.

We can be halachically exploitative and also include the view that your
walking on Shabbos should not be the same as Chol! I'm sure many of us
have seen the strange Shabbos walk avoiding large steps. Walking with
a Fitbit may possibly be construed as transgressing this possuk in Nach?

I follow the minhag of not eating matzah beginning Rosh Chodesh Nissan...

OU Kosher


OU Kosher Halacha Yomis
This column is dedicated in memory of:
Rav Chaim Yisroel ben Reb Dov HaLevy Belsky, zt'l
Senior OU Kosher Halachic Consultant (1987-2016)
Q. I follow the minhag of not eating matzah beginning Rosh Chodesh 
Nissan. Am I permitted to eat matzah which is labeled "Not Kosher for 
Passover"?
(A Subscriber's Question)

A. Matzos which are labeled "Not Kosher for Passover" are made 
without a full-time mashgiach present during production, and the 
water used in kneading the dough is not mayim she'lanu (specially 
drawn water). Though we would not eat these matzahs on Pesach, it is 
not certain that the matzahs are absolute chametz. Mishnah Berurah 
471:12 writes that the Rabbinic prohibition to not eat matzah on Erev 
Pesach, applies even to matzah that has folds or bubbles, since such 
matzahs are of questionable status, and they are not absolute 
chametz. This would imply that "Not Kosher for Passover" matzahs may 
not be eaten Erev Pesach, since these matzahs are also of 
questionable status. Nonetheless, Rav Schachter, Shlita, maintains 
that the definition of matzah with respect to the minhag (practiced 
by some) not to eat matzah beginning Rosh Chodesh is not the same as 
the definition of matzah relative to Erev Pesach. Shulchan Aruch 
(Y.D. 214:1) writes that a minhag is a form of a vow. Vows are 
interpreted in accordance with common usage of language. Since most 
people consider "Not Kosher for Passover" matzahs to be chametz, they 
may be consumed until Erev Pesach.

More about this program and to subscribe visit 
https://oukosher.org/halacha-yomis-email/

View archive on https://oukosher.org/halacha-yomis/

Subscribers can also ask their own questions on Kashrus issues and 
send them to grossm...@ou.org. These questions and their answers may 
be selected to become one of the Q and A's on OU Kosher Halacha Yomis.
[]


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From http://www.biblicalarchaeology.org/daily/bib
lical-artifacts/inscriptions/first-person-banning-baal
or http://j.mp/1VdtbxE

:-)BBii!
-Micha

    Biblical Archaeology Society
    First Person: Banning Ba'al
    As published in the March/April 2016 Biblical Archaeology Review
    Hershel Shanks -- 04/04/2016

    Was the proper name Eshbaal -- man of Ba'al -- banned in Judah after
    King David's time? A recent analysis suggests that it was.

    Ba'al, meaning lord or master, was a common divine appellative in
    Canaan and neighboring areas during Biblical periods, most frequently
    referring to the storm god.

    Very recently an inscription was uncovered at Khirbet Qeiyafa
    -- a site already famous for a late 11th-10th-century B.C.E.
    inscription -- about 20 miles southwest of Jerusalem. According
    to excavator Yosef Garfinkel of Hebrew University, the site is
    probably an imposing fortress erected by King David facing the
    Philistines.
    ...
    The name 'Ishba'al or, more commonly, Eshbaal, is well known from
    the Bible. It means "man of Ba'al." (The name Beda` appears for the
    first time in this inscription.)
    ...
    In the Bible various Ba'al names appear of people who lived in
    King David's time or earlier (Jerubbaal [Judges 6:32], Meribbaal
    [1 Chronicles 9:40], etc.). But the Bible mentions no Ba'al names
    after this -- neither Ba'al nor Eshbaal.

    Ba'al names simply do not appear in the Bible after David's time.

    The archaeological situation is a bit, but not completely, different.
    We have more than a thousand seals and seal impressions (bullae) and
    hundreds of inscriptions from Israel and Judah from the post-David
    period (ninth-sixth centuries B.C.E.). The name Eshbaal is not to
    be found among these names. The situation with the name Ba'al is
    slightly different; it does occasionally appear in Israel -- and of
    course in Philistia, Ammon and Phoenicia. But not in Judah!

    It seems that Ba'al and Eshbaal were banned in David's kingdom. One
    reason may have been that, at least officially, Judah was
    monotheistic. Thus, names constructed with a form of a foreign
    deity's name -- especially of Ba'al, who was Yahweh's rival --
    would not have been considered kosher.

    In addition, David's predecessor and rival, King Saul, fathered a
    son named Eshbaal (1 Chronicles 8:33 [2]) who reigned for two years
    (2 Samuel 2:10) -- another good reason to bar the name in David's
    kingdom.

    [2] "Ishbosheth" in the account in 2 Samuel 2-4.


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