Hyehudi.org

The Torah says (translation):

…

Yikes, I hear a scream!

Better go back to washing the cabinet…

Interesting quote from HalachaBlog here:

20) The view of Rav Elazar Ben Tzadok (Pesachim 114a) is that charoses constitutes a mitzvah. The Gemara presents two explanations of Rav Elazar ben Tzadok’s opinion. One explanation is that the thick texture and cloudy color of the Charoses serve to recall the mortar that the Jewish slaves used for making bricks in Egypt. A second explanation is that the Charoses serves to remind us of the “Tapuchim” in Egypt. Rashi and Rashbam explain that the Jewish women in Egypt would painlessly and quietly give birth beneath the apple trees so that the Egyptians would not discover that a Jewish male was born. We follow the view of Rav Elazar Ben Tzadok.

21) The Rishonim (Tosafos, Tur etc.) write that Charoses is made from fruits mentioned in Tanach symbolizing the Jewish people (apples, figs, dates, walnuts, almonds and pomegranates, with some adding grapes and pears). The Ari z”l would eat Charoses comprised of grapes, figs, dates, nuts, apples, pomegranates and pears. The Ari z”l did mention that the common custom amongst Ashkenazim was to make Charoses comprised of nuts, apples and pears.(See Kol Bo and Kaf Hachaim 473:99)

22) As noted above, we explained that one of the reasons that we eat charoses is that the Charoses serves to remind us of the “Tapuchim” in Egypt. Rashi and Rashbam explain that the Jewish women in Egypt would painlessly and quietly give birth beneath the apple trees so that the Egyptians would not discover that a Jewish male was born.

23) It should be noted that Tosafos (Taanis 29b) explains that the Biblical word “Tapuach” refers to a citrus fruit, like an esrog or an orange. This view of Tosafos was also cited by Harav Yosef Dov Soloveichick zt”l. (Nefesh Harav 209) It is for this reason that Rav Hershel Schachter shlit”a (in a shiur) maintains that if one wants to be accurate, he should use oranges (or other citrus fruits) for the charoses. Harav Avraham Blumenkrantz zt”l adds that in many Sefardic homes apples are not used at all for the Charoses. And that those who do use apples for the Charoses should also include some citrus fruit or juice. However, this does not seem to be the common custom.

By the way, ignoramuses treat Charoses as a late custom (while elevating baseless habits as halacha), but it is brought in the Gemara.

Says the Chazon Ish.

That’s why we only accept a Ger Toshav when we have Yovel since Yovel depends on all Jews dwelling in the land. Otherwise, we cannot afford it! According to the Ra’vad, we can still decide whether or not to accept them based on national economic ability. (Without inflation.)

I quote Chazon Ish Shevi’is 24:2-3, see inside:

… אפשר שכל העניים שבאומות יעלו לארץ ויקבלו עליהן גירות התושב ונתחייב להחיותן וכדאמר ב”מ ע”א א’ ולפיכך בזמן שהיובל נוהג וכל ישראל על אדמתן והן שולטין בעולם אפשר להם לעמוד בדבר אבל בזמן שאין כל יושביה עליה ואין שליטת ישראל שלמה אי אפשר להם לקבל גרים תושבים ולפרנסם…

Ponder that…

(Unconstrained cosmopolitans may also wish to note the Torah’s rules for immigration and the Sifrei [brought by Chazon Ish Y. D. 65:5] not to let Gerei Toshav live in border cities.)

And since there is no source for setting up a State, we also see here that the Chazon Ish understands (by fixing the Ra’avad’s text [which Frankel’s manuscripts don’t support, incidentally]) that a plurality of Jews in one place means they naturally control that place (unless they labor under some self-sabotaging anti-Zionist delusion), even without formal, political institutions (as the “Practical Zionism” slogan went, “במקום שבו עוברת המחרשה, שם יהיה הגבול”).

This is against the anti-Zionist settlement\statehood False Dichotomy meant to counter the history and halachos of autonomous Jewish settlement in spite of the “Three Oaths”.

NB: Gary North, in his mostly-Austrian economic commentary on much of the Bible (and the fake sequel), understands, to his credit, just by reading the Pentateuch, that under the laws of “ancient Israel”, non-Jewish strangers at the gate are treated far better than Jews, and meted equal justice. Not accurate, but close.

Apologies for not going into detail; just a humble popularizer.

In connection with the recent post, it’s a good idea to read the Hechsher carefully at all times and seasons.

For example, I recently saw a Badatz-approved package of frozen strawberries. First I wondered how one could possibly check frozen fruit, then looked closer and saw the icon had a note saying: מותר באכילה אחרי טחינה דקה. Big difference!

(Bodek says nothing, but probably uses less infested strawberries.)

Also, see this recent Pesach notice from Badatz:

בתגובה לדברי הרב יצחק ברנד שליט”א שהובאו כאן, כתב חכ”א בפורום אוהבי ציון:

…

וכן שמעתי מיהודי ת”ח בב”ב שסיפר לי שכל ימיו לגלג (רח”ל) על עניין מכירת חמץ, עד שלפני כמה שנים (15 או 20 בערך.) היה שרב כבד ברחבי הארץ, והארטיקים ברובע המוסלמי נגמרו…

ואז פנו הערבים שם לגוי של הרב לנדא דאז, וביקשו לקנות ממנו את כל הארטיקים של היאהוד…

הגוי בא בעצם חול המועד לרב לנדא בדרישה שהוא רוצה את הארטיקים…

והסתובבה משאית בב”ב, והעמיסו את כל הארטיקים מכל בתי העסק בב”ב שמכרו על המשאית, ולקחו הכל לשער שכם, ואין פוצה פה ומצפצף!!

איש לא התנגד או מחה!  (לא היה כל כך אכפת להם, כי סוף כל סוף, קיבלו כמעט את כל מחיר הסחורה.)

ובאיסרו חג, לא נמצאו כמעט כלל ארטיקים בכל ב”ב!!!

והדבר גרם לקידוש ה’ גדול, והראה שמכירת חמץ היא מכירה לכל דבר!

מאז, כך סיפר לי אותו ת”ח, הוא סיים עם העניין של ללגלג על דברי רבותינו שתיקנו לנו כאלו “המצאות” כמו פרוזבול ומכירת חמץ וכו’, כי הכל אמת.