סרטונים מאירי עיניים בהלכות בדיקת תולעים

בדיקת חרקים ותולעים במאכלים

לחץ על המאכל ולמד איך לבדקו!
אכילת פירות וירקות מבלי לבצע בדיקה יסודית יכולה להגמר בעבירה על עשרות לאוין מהתורה! לפניכם אשכול מרוכז שמסביר איך לבדוק כל מאכל לפני האכילה.
From Shofar, here.

The Founders of the State of Israel and their Role in the Nazi Holocaust

Holocaust Victims Accuse

Published in 1977 by
Bnei Yeshivos
161 East Houston St., Suite 10
New York, NY 10013

TABLE OF CONTENTS
Forward
Introduction
Chapter 1  —   Three enemies of Judaism.
Chapter 2  —   How rescue was impeded by Nathan Schwalb and Yitzchak Greenbaum of the Jewish Agency.
Chapter 3  —   The crimes of Abba Kovner of Mapam and Chaim Weizmann.
Chapter 4   —  How our people starved because of Stephen Wise of the American Jewish Congress.
Chapter 5  —   Zionist betrayal resulting in tragic deaths on land and sea.
Chapter 6  —   The unique obstructionist role of Sali Mayer of the Joint Distribution Committee.
Chapter 7  —   What Henry Montor of the United Jewish Appeal and other Zionist officials were doing while our people died.
Chapter 8  —   The Romanian Jews and thwarted rescue plans.
Chapter 9  —   The shameful role -of Mordecai Ehrenpreisz in Sweden.
Chapter 10  —  Fifth columnists in the ghettoes: Merin and Moldetsky.

Forward

At a national conference of Tzirei Agudas Yisroel, which took place during the establishment of the “State of Israel,” the delegates came to one decision which aroused a furor even am factions of Agudas Yisroel, and “Hamodia” refused to publish it, as a matter of principle. The controversial resolution stated: “We declare that, at this time of the establishment of the state, our belief of the past remain the same: Zionism constitutes a danger, spiritual and physical, to the existence of our people.”

Last year, a new printing of the book, “Yaldei Teheran Maashimim” (“The Teheran Children Accuse”), appeared. It was meant especially for Bnei Torah, and was distributed in yeshivos and kollelim. That frightening manuscript enumerates what the Zionist movement can do to the spirit of our people. The booklet which we are publishing here, “Serufay. Ha Kivshbnim Maashimim” (“The Holocaust Victims Accuse”), serves as an attempt to show, by means of testimonies., documents and reports, how Zionism and its high-level organizations brought a catastrophe upon our people during the era of the Nazi holocaust. If the Yaldei Teheran affair serves as an example of the Implications of, “greater is the (sins of) one who causes another to sin than the (sins of) one who kills another”, analagous to destroying the soul and leaving the body, then what the heads of the Zionist movement did to the European Jews during World War II cannot be defined except as the one who actually “does” the killing. “Serufay Ha Kivshonim Maashimim” is a collection of nine essays which were printed in “Digleinu” in the years 1961—64 under the heading, “Ani Maashim – Min HaMaitzar” (I Accuse – From the Depths”). The fruit of the pen of Reb. Moshe Shonfeld, it constitutes a continuation of the revelations of the gaon and tzaddik, Rabbi Michael Ber Weissmandel, who devoted his life to saving his brothers, and endlessly alerted the Jewish world. But there was no one listening to him. Several paragraphs in corporated into the first nine essays and the last essay in its entirety are being published here for the first time.

The reading material in the pamphlet before us is very bitter, but it is essential that we look into it and absorb it in order to know the secular enemy and to understand his character and nature.

The essays printed in the booklet include just a small part of a serious accusation, which exposes the leaders of Zionism as war criminals, who contributed their share to the destruction of six million of our people. In the archives of the Goodman Family in London, Eisz Of Zurich Sternbuch of Montreux and Griffel and Weissmandel in the United States, arehidden documents and reports which are hair-raising and are waiting to be brought to light. Therefore, one must end the pamphlet with, “finished, but not ended”, in the hope that these matters will be completed. This is our obligation to millions of victims, as well as to clarify our consciousness and our world outlook. The Kotzker Rebbe said, “who increases knowledge, increases pain; even though he will add pain, a person must increase his knowledge.”

Continue reading

From Israel Versus Judaism, here.

Two Interesting Sources Regarding Kitniyos

Talmudic Sources for Avoiding Qitniyos

The Yerushalmi makes the same statement that we have in the Bavli, that dough made from rice and water undergo a sirchon, not chameitz. Then it continues (Pesachim 2:4, vilna 17a):

רבי יוחנן בן נורי אמר קרמית חייבת בחלה שהיא באה לידי מצה וחמץ ורבנין אמרי אינה באה לידי מצה וחמץ ויבדקנה על עיקר בדיקתה הן חולקין רבי יוחנן בן נורי אמר בדקו’ ומצאו אותה שהיא באה לידי מצה וחמץ ורבנין אמרין בדקוה ולא מצאו אותה שהיא באה לידי מצה וחמץ.

Rabbi Yochanan ben Nuri said: Qarmis (millet or something similar) requires [giving] challah [from the dough to a kohein] because it can become chameitz or matzah.

And the Rabbis say it doesn’t because it can not become chameitz or matzah.

So check it!

They disagree about the essence of the check: RYBN said they checked it and found it can become chameitz or matzah. The Rabbanan said they checked it and they didn’t find it can become chameitz or matzah.

I would suggest that the argument may not actually be about the chemistry of the findings, and we can avoid saying this is a machloqes in metzi’us. Because if it were, it is easy enough for later generations to repeat the experiment, rather than the dispute. I think the word “iqar” in “al iqar habediqah hein cholqin — they disagree about the essence of the check”. Why “essence”?

I think they found something that wasn’t textbook chameitz-style leavening, and RYBN disagreed about where the line is drawn. They disagreed about the meaning, the essence of the check, not the results themselves.

Either way, eating chameitz is not “merely” an issur (prohibition), it is an issur kareis, a prohibition whose punishment (for the fully culpable; I am not G-d’s judge) may involve losing one’s physical place in the Jewish People by their line not being born or dying out and/or by losing one’s spiritual eternal life. So it is not unrealistic to think a custom would arise to not entirely ignore a rejected opinion in the Yerushalmi.


As for my own favorite theory, this year it’s the Gra’s. He invokes Pesachim 40b:

רב פפי שרי ליה לבורדיקי דבי ריש גלותא לממחה קדירה בחסיסי אמר רבא איכא דשרי כי האי מילתא בדוכתא דשכיחי עבדי א”ד רבא גופא מחי לה קידרא בחסיסי:

Rav Papi allowed the exilarch’s manor’s kitchen staff to thicken the stew with lentils.
Rava said: is there one who permits this activity in a place where servants are common?
Others say: Rava personally allowed lentils in the stewpot.

The two variants of describing Rava’s position agree in content. The first says it in the negative — when dealing with kitchen staff, one shouldn’t allow cooking with lentils. The other in the positive — when dealing with himself, Rav would permit.

Still, we see there is an opinion in the gemara that prohibits cooking with lentils, at least by people less likely to be careful. If a community worries that its observance may be closer to the meticulousness of the exilarch’s kitchen staff than to Rav Papa’s, following this gemara would have them avoid cooking with lentils and anything else that shares this concern. The Gra suggests this is exactly the minhag of avoiding qitniyos.

From Aish Das, here.