העורך Editor

Hamodia Magazine (13 Cheshvan 5772, p. 5) published an interview with Rabbi David Bistricer, Rabbinic Coordinator for the OU’s Kashruth Division.

Getting the interviewee to admit to the ugly truth is like pulling weeds, but eventually bears fruit (for the careful reader, anyway).

The article begins like so:

Much of the discussion and publicity revolving around insects in vegetables appears to be a relatively recent phenomenon. Is that correct?

That is not correct. The Torah was written for all generations and outlines clearly multiple prohibitions that can be violated with the consumption of even a single insect. Chazal discuss various issues relating to insects in food, which were clearly relevant on a practical level during their times. Discussions involving the many detailed laws of hilchos tola’im are found in the Rishonim as well, including practical case-related questions and examples. Many of the contemporary issues are referenced in Shulchan Aruch and are addressed by both early and later Achronim. The subject of tola’im has been relevant to Klal Yisrael from the times of Moshe Rabbeinu to the resent.

Why does it seem, then, this is a relatively new issue?

That can be partly attributed to the fact that the extent of the problem depends on many variables, which are subject to change. The pervasiveness of infestation will depend on regional climate, individual seasons, specific fields, and their growers. Occurrence of insect infestation is less of an issue with geographical areas that are colder or are highly elevated, whereas warmer or lower areas are more prone to infestation, similarly, although infestation cannot be completely eliminated, growing practices, such as the use of certain pesticides and other controls, can reduce the extent of the problem. Therefore, since these practices may vary from grower to grower, these concerns could be a large problem for one, while much less of a problem for another.

Since there are so many factors and variables, individual experiences can vary. This is especially true from country to county.

Is that why every now and then there are newly discovered problems with certain kinds of produce that were previously thought to be insect-free?

That is often the case, since infestation outbreaks depend partly on the weather and are therefore just as predictable. There is such a thing as a bad season, and at times infestation can be cyclical. However, generally, when there are shifts, they tend to be downward, and nonissues become real, ongoing concerns, though that’s not always the case. Nevertheless, some of the newly discovered problems aren’t new at all and can be found clearly referenced and addressed in Shulchan Aruch and Poskim.

Does this help explain why in the past this was not as much of an issue?

That is partly correct, since the prevalence of infestation varies from region to region and depends on so many factors, such as those alluded to above. However, it also important to note that there are certain valid halachic leniencies that have been relied upon previous generations. There were instances in which halachic authorities adopted legitimate positions, whose foundations were built from the Shulchan Aruch, as these great Poskim recognized both the necessity to address the issues and the practical limitations of the times. Someone who is adequately versed in hilchos tola’im in Shulchan Aruch and the teshuvos that discuss these issues will understand this point.

It is very important not to disparage practices of previous generations that find support in Poskim. We are very fortunate that nowadays the attention and focus given to this area has improved increasingly throughout the years. We are fortunate that companies continue to find innovative ways to help ensure that the products they sell are naki mechashash tola’im (free of concern for the presence of insects), such as greenhouse-grown produce and state-of-the-art washing systems that implement the latest technology. We should be highly appreciative for all these current advancements and should be more thankful as they continue to improve. However, our appreciation should not come at the expense of questioning previous generations or the halachic positions of Gedolei haPoskim. We should just count our blessings.

…

Bingo!

As for the dialectical strictures against “questioning”, “disparaging”, etcetera. Hyehudi takes a contrary perspective, as explained many times over.

That’s why nothing ever changes.

Watch the whole interview on RT here.

“It depends“, answered a Rabbi Tau follower… See the rest on Esser Agaroth.

Excuse me?!

So, these are the people behind “Noam”.

Quoting Rabbi Avigdor Miller:

That’s what the gemara (Nedarim 81a) says: שלחו מתם, they sent a message from Eretz Yisroel, הזהרו בבני עניים, be careful with the children of the poor. When poor boys come to the Yeshiva, welcome them. Their fathers might not contribute much, but welcome them with open arms,  שמהם תצא תורה, Torah comes from poor boys. Why from the poor boys? So the Ran says:  שאין להם עסק אחר, they have nothing else to do but learn. The wealthy boys are busy with their cars, their fancy bikes, their new watches, – but the poor boy has none of this “baggage” on his mind. He has nothing to waste time with. So he sits in the yeshiva all day long. When I was a boy, my friends had bikes. But I didn’t; I didn’t have a bike. And so while my friends rode the streets, I stayed in the beis knesses and learned. And I’m none the worse for it! The one who has nothing else on his head, that’s the only one who will succeed at filling his mind with the thoughts of Hakodosh Boruch Hu.

Now, as much as we can, we have to follow the model of the בני עניים, the poor boys. As much as possible, even if you’re a wealthy man, the בני עניים are to be our model. It doesn’t mean you must be poor. Hakodosh Boruch may bless you with a great amount of money in your life. But nevertheless, in your house, and more importantly, in your mind, you should attempt to live like a poor man, with the least amount of superfluities. You should get along with the minimum amount of baggage of the mind as you can.

See the rest here.

Here is Martin Luther of accursed memory, in his “On the Jews” (15:4-7):

They have failed to learn any lesson from the terrible distress that has been theirs for over fourteen hundred years in exile. Nor can they obtain any end or definite terminus of this, as they suppose, by means of the vehement cries and laments to God. If these blows do not help, it is reasonable to assume that our talking and explaining will help even less. Therefore a C___n should be content and not argue with the Jews.

But if you have to or want to talk with them, do not say any more than this: “Listen, Jew, are you aware that Jerusalem and your sovereignty, together with your temple and priesthood, have been destroyed for over 1,460 years?” For this year, which we C___ns write as the year 1542 since the birth of [Osso Ha’ish], is exactly 1,468 years, going on fifteen hundred years, since Vespasian and Titus destroyed Jerusalem and expelled the Jews from the city. Let the Jews bite on this nut and dispute this question as long as they wish.

For such ruthless wrath of God is sufficient evidence that they assuredly have erred and gone astray. Even a child can comprehend this. For one dare not regard God as so cruel that he would punish his own people so long, so terribly, so unmercifully, and in addition keep silent, comforting them neither with words nor with deeds, and fixing no time limit and no end to it. Who would have faith, hope, or love toward such a God? Therefore this work of wrath is proof that the Jews, surely rejected by God, are no longer his people, and neither is he any longer their God. This is in accord with Hosea 1:9, “Call his name Not my people, for you are not my people and I am not your God.”

Yes, unfortunately, this is their lot, truly a terrible one. They may interpret this as they will; we see the facts before our eyes, and these do not deceive us.

If there were but a spark of reason or understanding in them, they would surely say to themselves: “O Lord God, something has gone wrong with us. Our misery is too great, too long, too severe; God has forgotten us!” etc.

To be sure, I am not a Jew, but I really do not like to contemplate God’s awful wrath toward this people. It sends a shudder of fear through body and soul, for I ask, What will the eternal wrath of God in hell be like toward false C___ns and all unbelievers?

Great rhetoric (except for the Hoshea misquote. And see this)! Does this ring hollower today? Yes! Jewish sovereignty today is a huge Kiddush Hashem and a huge problem for their fake “faith”!

Martin Luther wrote, “We see the facts before our eyes, and these do not deceive us“. Well, to adapt a certain expression, “He who lives by his eyes, dies by his eyes!” If there were but a spark of reason or understanding in them…

What used to be plain and simple Cursedian theology now has a name (Replacement Theology or Supersessionism), because there are all kinds of frantic alternatives. They made only one (easy!) prophecy… and they blew it. Our enemies are torn apart with confusion, apostates, and even Hebrew Roots syncretism.

Nu, at least Cursedians can still glean chizuk from “Vayoel Moshe” and the sad, Satanist schlemiels who can’t or don’t read it!

Yes, Yirmiya is still right  ̶  Yoma 69b:

… דאמר רבי יהושע בן לוי למה נקרא שמן אנשי כנסת הגדולה שהחזירו עטרה ליושנה. אתא משה אמר האל הגדול הגבור והנורא.

אתא ירמיה ואמר נכרים מקרקרין בהיכלו איה נוראותיו לא אמר נורא.

אתא דניאל אמר נכרים משתעבדים בבניו איה גבורותיו לא אמר גבור.

אתו אינהו ואמרו אדרבה זו היא גבורת גבורתו שכובש את יצרו שנותן ארך אפים לרשעים ואלו הן נוראותיו שאלמלא מוראו של הקדוש ברוך הוא היאך אומה אחת יכולה להתקיים בין האומות…

But the sorry condition on the Temple Mount is the fault of our own lack of Emuna and love for Mitzvos, nothing to do with phony security concerns (read: Anti-Zionism)!

Chagigah 5b:

ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה…, מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים רב שמואל בר נחמני אמר מפני גאוותה של מלכות שמים.

… ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה’, אמר רבי אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה’ אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה’ כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה.

We have written about this before, as well.