Friday, 25 May 2018

בחורה זולה עושים ביד

בחורה זולה עושים ביד

Produced by Uri Kalian. Cover by Jonny Gottesman, Hippiecolors. RR Logo by Ariel Kars. Our local pub the Drunk Carp and owner Ilan Mizrahi for the stage, the beers and that good will. No god, no tattoos, no hippie shit and no sticky songs about love or little kids. Streaming and Download help. Seeing Green by dumb. Dumb's melodic, intricate indie rock packs plenty of punch. Volume 1 Track by Firewalker. A new track from this tough-as-nails Boston hardcore outfit has some words for men who would dehumanize women in the scene.

Distant Star EP by Spielbergs. Excellent emo with a noise pop twist from a new Cambridge label. Songs of Praise by shame. On their ferocious debut, the U. Bandcamp Album of the Day Jan 12, Therefore, the joy of Shavuot must be expressed both in Torah study, but also in eating and drinking. It is forbidden to prepare anything from Shabbat to Chag , because Shabbat is intended for holiness and rest, and not for preparations made for another day, even if it is Chag Peninei Halakha: It is also forbidden to clean the table on Shabbat in honor of the holiday, but the table can be cleaned so that it is tidy on Shabbat, even though this will be beneficial for the holiday.

It is permissible to push the candle forcibly into the candlestick holder, even though this causes the candle to be slightly crushed. It is also permitted to insert a floating wick into a floating cork. However, according to Sephardic custom, one does not recite a blessing over this washing of the hands in any case.

This is the custom of all Sephardim, and some Ashkenazim. An Ashkenazi who does not know what his custom is, may act according to the custom of the majority of observant Jews, and recite all the blessings himself. During the night, one may eat and drink without limitation. However, it seems that when the visitor has a deep attachment to the country, when he is in Israel, he should act according to the minhag of Eretz Yisrael.

Therefore, 1 a person who comes to Israel for a year of study, his long stay in Israel turns him into ben Eretz Yisrael a resident for the duration of his stay. Other interesting, informative, and thought-provoking articles by Rabbi Melalmed can be found at: The status of law is of the utmost importance, because it is needed to bring the value system which society believes in, into practical actuality in the life of the individual and society.

Over time, more people have come to realize the severe damage the legal establishment causes the vision of the Jewish state, and the actual lives of Jews living in the country. This is an important, but modest, beginning. Action is vital in four areas: In all these areas, it will be necessary to conduct a stubborn struggle against a specific public which possesses status and influence, feels alienated from the Jewish identity of the State of Israel, and to a certain extent, seeks to turn it into a state of all its citizens.

Apparently, the battle will be decided in the next generation in favor of the Jewish vision of the State of Israel. But as always, there lies two paths before us: The other way is to continue suffering from the heavy-handed judicial system, which repeatedly harms the fabric of life of the Jewish nation returning to its homeland, as exemplified, for example, by the disqualification of the laws for the expulsion of infiltrators, and as a result, due to all the trouble and grief the infiltrators will cause us, we will be forced to get rid of them.

The first area that needs to be dealt with is establishing basic laws that will express the Jewish identity of the state. In the Diaspora, we were primarily concerned with safeguarding Judaism and taking cautionary actions, and therefore the coercive side was more conspicuous.

And it is essential to strive to find a balance between general Jewish identity, and the full rights of the individual. In addition, the status of Shabbat must be set in a Basic Law, according to which it must be preserved in all governmental and public frameworks.

It is inconceivable that such a central value in the life of our nation can be expressed in temporary agreements, or by municipal by-laws alone. Just as the value of human dignity and liberty is set in a Basic Law and is not based on the good will of any person or community, thus Shabbat should be set in a Basic Law.

The preservation of kashrut in state and public institutions must also be set in a Basic Law. The existing laws relating to personal status in marriage and divorce, according to which family ties or their permissibility are determined by rabbinic law in rabbinical courts as the tradition of Israel, should also receive a high status of Basic Laws.

Afterwards, it will be possible to find solutions to individual and personal problems in various regulations, but the personal freedom of various groups of people must not interfere with the State of Israel in anchoring the sanctity of the family in a Basic Law.

The second area that must be dealt with is changing the composition of the committee for the selection of judges. Any reasonable person knows that the positions of most of the Supreme Court justices fluctuate between the extreme left, and the ordinary left. Through their excess power in the committee they replicate themselves, and thus, against the will of the public, they continue to impose their positions on it.

In order to correct the injustice and the resulting legal biases, it is necessary that the Judicial Selection Committee be composed of representatives of elected officials, as is customary in all democratic countries, in varying modes. If the Meretz party receives enough votes to win a representative, it can choose a retired judge, but sitting judges will not be able to participate in the committee in any manner whatsoever — they must concentrate on the judicial profession, and refrain from political pursuits and harmful interference in the work of the legislative branch, which is also responsible for selecting judges.

Without any legal basis, the Attorney General and his aides exercise supreme authority over decisions, restrictions, and instructions for elected officials, who are the sole representatives of the sovereign — the people themselves.

Part of the excessive power of the office of the Attorney General derives from the inferior and corrupt connection between the role of the Attorney General and the role of the Public Prosecutor. Many public figures are confident, or at least fear, that if they dare to challenge the powers that legal advisers usurp for themselves, the legal establishment will find the way to take revenge on them — to bring them to justice, to ruin their public careers, and to harass their private lives in investigations and legal processes lasting for years.

This is a method of dictatorial takeover, unparalleled in any democratic country. Many people are used to quoting Lord Acton who said: Prime Minister Netanyahu was already about to fulfill this hope, but in the end, withdrew.

Perhaps because he was afraid of the vengeful arm of the legal establishment that would haunt him by opening countless old investigations, put him and his wife on trial, and eventually throw him in jail for misdemeanors usually settled outside of court.

In practice, however, when every Attorney General knows that his job will come to a conclusion after a few years, and sets his eyes on the next honorable post — a judge in the Supreme Court — he must take into account the position of the justices on the Supreme Court.

This is a structured bribe, which is very difficult to ignore. Today, in the public state of affairs that has been created, if the Attorney General still wants to remain part of the legal establishment he almost has to put Netanyahu on trial.

This creates a situation in which Netanyahu himself is to blame for the situation he is in — a problem which the whole country suffers from. The only way to get us out of this mess is that his colleagues in the Likud, and coalition partners in other parties, will force him to act against the legal establishment. It should be added that as long as the legal establishment is immersed in this deep corruption, it would also be appropriate to establish a law that does not allow an incumbent Prime Minister to be prosecuted, except in cases of particularly serious offenses.

Concerning the fourth subject: In all the amendments, there is, of course, also a need to determine that if the Supreme Court has the ability to invalidate laws, then the Knesset has the power to re-enact them. It is possible that after the Judicial Appointments Committee changes, the composition of the judges changes, and the Basic Laws relating to the identity of the State of Israel as a Jewish state are enacted — it will be possible to establish a constitutional court, which in exceptional cases will be entitled to annul laws, and to re-enact them, a majority of seventy Knesset members would be required.

Other interesting, informative, and thought-provoking articles by Rabbi Melamed can be found at: From the fact that we are accustomed to remember their deaths and its cause, we should learn that during these days in particular, we must increase honor and respect between Torah scholars from different circles.

According to the Sephardic custom, mourning continues until the morning of the 34 th. However, even according to the Sephardic custom, during the evening of Lag BaOmer and during the day, it is also permissible to sing, to play musical instruments, and dance in honor of the hilula celebration of Rabbi Shimon bar Yochai, but it is still forbidden to take a haircut and marry until the morning of the thirty-fourth day of the Omer later on the Ashkenazic custom regarding the days after Lag BaOmer will be explained.

According to Sephardic custom, haircuts are forbidden until the morning of the thirty-fourth day of the Omer, and according to the Ashkenazi custom, until Lag BaOmer. For those who go according to the Ari HaKadosh, haircuts are forbidden until the eve of Shavuot, but this is based on kabbalah, and not because of mourning.

Also, someone whose hair has grown to the point where it causes him a headache, or has wounds on his scalp, may take a haircut during these days. It is also permissible for a woman to cut her hair for the needs of modesty, such as a woman whose hair pokes out of her head-covering. Also, when there is a need to remove something distasteful, women are permitted to pluck their eyebrows, and remove facial hairs.

In honor of a brit milah circumcision , the main celebrants are allowed to take a haircut. The celebrants are the father of the son, the sandak the one who holds the baby while being circumcised , and the mohel the one who performs the circumcision Mishna Berura, When the Rosh Chodesh Iyar falls on Shabbat, according to the Ashkenazic custom it is permissible to take a haircut in its honor M.

According to numerous poskim, shaving is included in the taking of a haircut, and on all the days when it is forbidden to take a haircut, it is forbidden to shave; only if one is liable to lose his livelihood if he does not shave is permitted to shave Kaf HaChaim, Iggrot Moshe.

This is the practice of most yeshiva students, who do not shave during the days of mourning of Sefirat HaOmer. On the other hand, some poskim believe that there is a fundamental difference between a haircut and a shave.

Taking a haircut involves an aspect of festivity, as it is customary for people to take haircuts before holidays and festive events; on the other hand, today shaving is routine, performed every day or every few days, and its goal is to remove the stubble that mars the faces of those who are accustomed to shave, and the custom of not taking a haircut does not apply to such a person. According to these poskim, particularly on the eve of Shabbat it is appropriate to shave, so as not to accept Shabbat in an undignified manner.

Apparently, this is the opinion of some of the eminent Gedolei Achronim, that in honor of Shabbat, it would be appropriate to shave Magen Avraham And if one wishes, he can shave every day, because the lenient opinion seems more logical Peninei Halakha, ibid 3: During these days, public dancing or sing-a-longs should not be held, and performances by singers or orchestras should not be held. Youth trips where the participants are accustomed to sing out loud and make noise should not be held, but a regular trip is permitted.

It is also permissible to go on a vacation during these days. It is permitted to hold a seudat mitzvah festive meal and to sing and dance there as is customary throughout the year. And those who are accustomed at such meals to dance and play joyful music — may do so, because this is the joy of a mitzvah. It is permitted to insert a new Torah scroll into a synagogue with song, melodies and dancing as is customary, because these are dances and melodies for the sake of a mitzvah. The same applies to a seudat Bar Mitzvah that takes place on the day the boy reaches Bar-Mitzvah, which is permitted to be observed as is customary throughout the year.

When the Bar Mitzvah party cannot be held on the day the boy reaches Bar-Mitzvah, it is permitted to hold the meal without playing music. And if they set to finish a Tractate or an Order of the Mishnah at the beginning of the party, they can play music as they are accustomed to at every Bar Mitzvah celebration Peninei Halakha, ibid, 3: But a wedding, although it is a joy of a mitzvah, is not held, because the joy of a wedding is exceptionally splendid.

On the other hand, some authorities hold that the prohibition against listening to musical instruments during this period of mourning does not apply to listening to music on the radio or any other household, electronic device.

The rationale being that listening to music this way is not as festive as is listening to it live. Furthermore, nowadays, everyone listens to music on electronic devices regularly, and since it has become so routine, the festiveness and joy associated with listening to music has disappeared. In addition, a distinction should be made between joyous songs and regular songs. Only regarding joyous songs is it logical to prohibit household devices, but one should not prohibit regular music — and certainly not sad tunes — during the mourning period of the Omer.

One who wishes to act leniently may rely on this opinion and listen to regular and sad songs on a household, electronic device. He should not, however, listen to them loudly, because the force of the sound that fills the room generates a certain atmosphere of jubilation Peninei Halakha, ibid, 3: According to all opinions, a driver may listen to music in order to keep himself awake.

As we learned according to Sephardic custom, the customs of mourning cease on the thirty-fourth day of the Omer, because the rule is that fifteen days before Shavuot, the days of mourning cease. However, according to Ashkenazic custom, the rule is that 33 days of mourning can be observed at the beginning of the Omer until Lag BaOmer, or it is possible to observe them at the end of the days of Sefirat HaOmer from Rosh Chodesh Iyar until the eve of Shavuot.

In the past, most Ashkenazic communities preferred mourning at the end of the days of the counting, because during these days there were more catastrophes in Ashkenaz. About five hundred years later, in and , terrible murders again took place in Eastern Europe. Tens of thousands and perhaps hundreds of thousands of Jews were murdered, and these riots also took place mostly during the days of the Omer. Therefore, as a result of the custom of the Sephardim, almost all the Ashkenazim in Israel are accustomed to observe the days of mourning until Lag BaOmer.

However, an Ashkenazi who wishes to do so may continue the custom of his family and observe the days of mourning at the end of the Omer. According to Sephardic custom, after the thirty-fourth of Omer, there is no longer any custom of mourning, and it is permitted to hold marriages and celebrations without limitation.

Nevertheless, an aerobic dance class and the like can be held, because it is mainly for exercise. On the 28th of Iyar, the day of the Liberation of Jerusalem, it is permitted to hold large celebrations and marriages even according to the custom of Ashkenaz.

The holidays were given to Israel so that they could study Torah with joy. Throughout the week a person is preoccupied with his work, and it is difficult for him to devote sufficient time to Torah study. Therefore, God gave us holy days in which we could engross ourselves in Torah study. Our Sages said in the Midrash: These are My festivals; if not, God says: But when the holidays are designated for the worship of God, for the study of Torah, and the joy of the holiday, they are cherished and beloved festivals Shlah HaKadosh, Talmud Sukkah, Ner Mitzvah Included in the prohibition are shirts, pants, dress, skirt, suit, coat, and all the like.

This holds true for socks and underwear as well, since people change them on a daily basis because of sweat; after having used all the clean ones, one is permitted to wash what he will need for the rest of the Moed.

This is because the reason for the prohibition is so that people will wash clothes before the holiday, but our Sages did not make a decree on clothes that even if washed before the holiday, would have to be washed again during the Moed. And there is no need to be discreet about these garments having been laundered, because everyone knows that it is permissible to wash such clothes.

Nevertheless, all baby clothes and socks and underwear should be washed before the holiday, and only after using all the clean clothes would it be permitted to wash the clothes needed for the Moed. One should be careful not to add clothes to be washed for the weekdays after the holiday Peninei Halakha: Usually, children from the age of nine no longer dirty their clothes, and there is no heter halachic permission to wash their clothes on Chol HaMoed. However, if they are children who tend to get dirtier than normal, it is permissible to wash their clothes for the Chag , even when they are nine or ten years old ibid.

It is permissible to remove a stain by use of water and detergent, because the cleaning of a stain was not included in the gezeira decree. Although there are those who act stringently in this matter, the opinion of the majority of poskim is to be lenient. However, as long as one still has a clean garment, it is better to wear it ibid. A person who has only one garment and it got dirty during the Chag , our Sages permitted him to wash it on Chol HaMoed , because even if it was washed on the eve of Chag , it would probably get dirty again during the seven days of the festival, and the Sages did not want to make a gezeira that one would have to go around with a dirty garment on the Moed.

Therefore, a person who has only one shirt and it gets dirty, or a woman who has only one dress and it gets dirty, they are allowed to wash it. In this case, one should make sure to wash the garment discreetly, i.

However, a person who has two garments, even if they get dirty and it causes him sorrow to wear them, it is forbidden for him to wash them on Moed , because two garments are supposed to be sufficient for the duration of the Chag. And even when one of the garments is not as nice looking, he is considered as having two garments. A woman who has a full dress, plus a skirt and a shirt, is considered to have two garments.

And even if both of the garments got slightly dirty, it is forbidden to wash them, but must be worn as is. A person who has one garment for Shabbat and Chag , and one for everyday use, if he is not used to wearing his everyday garment on Shabbat — he is considered as having only one garment for Shabbat and Chag , and if his Shabbat garment got dirty, it may be washed in a washing machine for Chag Sheni second holiday.

It is permissible to iron clothes non-professionally in order to wear during the Chag, but it is forbidden to press folds in a professional manner Peninei Halakha: It is a mitzvah to take a haircut and shave before Chag.

And so that people not be negligent and enter Chag disheveled and unshaven, reasoning that during Chol HaMoed there would be plenty of time and they can then get their hair cut and take shave, our Sages forbade shaving and haircutting on Chol HaMoed. In other words, despite the fact that on Chol HaMoed, melachot designed for bodily needs are permitted, our Sages forbade the cutting of hair and shaving on Chol HaMoed , so that everyone would be careful to cut their hair and shave before Chag , and not enter Chag disheveled and unshaven, and thus disgrace the Chag Moed Katan 14a; Peninei Halakha: Those who celebrate the first haircutting of a three-year old boy, are permitted to cut his hair on Chol HaMoed , and even his birthday falls before the Chag , they are permitted to delay his haircut till Chol HaMoed in order to increase the joy of the Moed Peninei Halakha: Many poskim are of the opinion that even men who are accustomed to shave every day, must not shave on Chol HaMoed.

However, in practice it seems that the halakha goes according to the lenient opinion, which holds that anyone who shaved before the first Chag — is permitted to shave on Chol HaMoed , since he was not negligent in the honor of Yom Tov, and his shaving before Yom Tov is not beneficial for the entire Chag.

And since it is permissible for him to shave, it is a mitzvah to shave in order to honor Chol HaMoed , and in particular, it is a mitzvah to shave in honor of Shabbat and the last Chag. Commerce is forbidden on Chol HaMoed ; only food needed for the Moed is allowed to be purchased or sold without restriction. Therefore, the only stores that are permitted to open on Chol HaMoed are food stores. In principle, however, if a real need suddenly arises, it is permissible to purchase non-food items on Chol HaMoed , such as clothes, shoes, kitchen utensils, electrical appliances, or a book to study.

But in practice, this heter is almost never implemented, and consequently, those who spend time shopping at malls desecrate the Moed, because apart from the food stores, it is forbidden to purchase things in stores there since they were opened in contradiction to halakha. There are two reasons for this:. In practice, almost all stores that open publicly are open in contradiction to halakha.

The whole heter is in order to buy from a shop of a non-Jew, or from a Jew who shuts down his shop on Moed but sells privately and discreetly to someone who asks for something he needs for the Chag Peninei Halakha: It is permitted to travel on Chol HaMoed for a trip. A trip is considered one of the needs of the Chag , and it is permitted to perform melechet hedyot the work of a layman , such as a driving a car. However, it is forbidden to travel for purposes not connected to the Moed , such as taking driving lessons, or in order to see something on Moed for work purposes after Chag.

Someone who has to travel on Moed is permitted to perform minor car repairs that a layman knows how to perform. It is therefore permissible to change a wheel when necessary, and a small repair may be performed that does not require special tools, or the skill of a professional.

But a professional repair is only allowed to avoid a major work loss. Other interesting, informative, ands thought-provoking articles by Rabbi Melamed can be found at: The most basic principle of koshering cooking utensils is that forbidden taste is released from the utensil in the same manner that it was absorbed: There are two main modes of by fire, and its koshering is done by heavy libun.

There are differing levels in this as well: Le-khatchila from the outset , one should not use a utensil that was used in a prohibited way, or with chametz, without koshering it in the same way that it was used. The reason is that after twenty-four hours have elapsed, the prohibited taste absorbed in it does not taste good.

But if one consciously used the utensil without koshering it, our Sages fined such a person — that the food cooked in it is forbidden. If a utensil absorbed chametz on two levels, such as a spoon that sometimes absorbed chametz in a kli rishon on the fire, and occasionally by way of a kli sheni — it is koshered according to its more severe use — i.

However, when it is difficult or likely to cause damage, we go according to its majority use. For example, a fork that is usually used as a kli rishon or sheni , whose koshering is done in boiling water, but occasionally is used to check to see if a cake or pastry in the oven is cooked on the inside, in which case its absorption is by fire — since libun is liable to damage the fork, we go according to the letter of the law, and kosher the fork according to its majority use in boiling water.

It is difficult to kosher baking trays. If one does not have Pesach trays, he may use disposable trays. However, he must also kosher the racks along with the oven and cover them with aluminum foil, and only then he may place the disposable trays on the racks.

If it is a small oven, it can be koshered the same way as a baking oven, and for Pesach, disposable trays should be used. Throughout the year, people usually use the same stovetop grates for both meat and milk, because even if some meat or dairy food spills onto them, the flame incinerates and befouls whatever has spilled.

The areas of the grates that do not come into contact with the pots, the enamel cook top beneath the grates, and the burners must be cleaned well of all residual food. Generally, people turn on all the flames for half an hour. It is also important to know that throughout the year one should be stringent and refrain from eating food that has fallen onto the enamel cook top under the grates, because meat and dairy foods spill there, and the enamel becomes not kosher.

If one knows that the enamel has been cleaned thoroughly and that no meat and dairy foods have spilled on it in the past twenty-four hours, one may eat what falls there. These look like smooth and unbroken glass surfaces on which pots are placed directly. In order to kosher a countertop, one must first clean it well, paying special attention to crevices and making sure that no food remains stuck in them. Marble countertops should ideally be koshered by pouring boiling water over them while placing a scalding hot stone or piece of metal on them.

However, it is difficult to bring metal to such a heat in private homes, and doing so could damage the countertop. Therefore, the general practice is to suffice with pouring boiling water on the countertop.

Instead of pouring hot water, one may also cover the countertops entirely with oilcloth or thick foil in order to separate between the countertops and the Pesach utensils. Those who are stringent do both — they pour boiling water on the countertop and then cover it with linoleum or thick foil.

Fragile countertops, on which boiling pots are never placed, can be koshered by merely cleaning and pouring boiling water on them. The common practice is to kosher a microwave oven in four steps: The filter, where residual food often gets stuck, must be cleaned thoroughly. This means that to kosher a dishwasher one must put a white-hot piece of metal in it in order to boil the water.

However, those who follow the lenient approach have authorities on whom to rely. In addition, a tablecloth should be spread over the nylon or paper, and it is a good idea to avoid placing boiling hot pots directly on the table. Therefore, cleaning them is what koshers them.

However, there is no concern that chametz remained in smooth shelves like those used today. Therefore, once they have been cleaned properly, they need not be covered with paper or cloth. If this is difficult, pouring boiling water into it and around its opening is sufficient.

Braces that are stuck on the teeth for a few months are like the teeth themselves, and just as one cleans his teeth well before Pesach, so too, must he clean with a toothbrush around the braces. And when it comes to the utensils used to cook in, there should also be no trace of the taste of chametz stuck or absorbed in the utensils. It is therefore correct not to indicate this in the sale contract. Indeed, if there was a halakhic need for this, the sale of the chametz absorbed in utensils would have been considered a serious issue, but according to halakha it is unnecessary, for it was ruled: After Pesach, one can go back to using them for chametz.

Consequently, according to halakha there is no need to sell chametz utensils, or the chametz absorbed or stuck to them, and therefore, someone who sells them makes the halakha and the sale look silly and unserious. However, the halakha goes according to majority of poskim , and it is permissible to swallow a medicine that is not fit for eating without examining its kashrut first.

It should be added that the chances of a medicine containing chametz are very low, and even more so today when many people are sensitive to gluten, and grain is not mixed-in freely, rather, gluten-free substitutes are used.

Therefore, the thick guides that the HMOs publish are superfluous, and they should have focused their efforts on flavored medicines. They fulfilled the general rule: Due to the preoccupation with tasteless medicines, no effort is made to clarify the composition of the flavored medicines, which are the only ones whose clarification is important, and which are often neglected.

However, with respect to medicines manufactured in factories, the poskim disagree, and therefore, for those truly in pain, it is permissible to take them. But if one is not in such great pain — it is forbidden. All this is on the condition that one is not used to taking medications such as Acamol Paracetamol or nasal drops from time to time. But if one usually takes such medications as the majority of people do in our times, if one feels that he needs it, he is permitted to continue taking the medicine on Shabbat, since he makes sure they are prepared in advance, there is no concern he will come to pulverize herbal ingredients to prepare a medication Peninei Halakha: There are two reasons for this: The second reason is that from a halakhic point of view, hard matzot have two virtues: In hard matzot , this can be detected easily, while in soft matzot , it requires more expertise.

In the past few months, I have been busy preparing books for print. Since this is the case, I have added to it other laws I have written over the years in matters of marriage, modesty, laws of mourning and their meanings, and various other laws.

Thus, more than seventy pages have been added to the book. In modern society, and even more so in post-modernism, man is perceived as a loner and individual; family weighs down on him, impinging on his freedom of revealing his desires without restraint. Even more so, the marriage framework is under attack, because it ostensibly violates the freedom and rights of women and children.

בחורה זולה עושים ביד -

Therefore, the enemies of Israel also had permission to kill the Jews. On every occasion I came to see him, he received me warmly. The mitzvah to give preference to our fellow Jew, is even when the price he asks for is slightly higher … but when the difference between them is not small, there is no obligation give him preference. In order to kosher בחורה זולה עושים ביד countertop, one must first clean לווי קוקס לזיין זקנות well, paying special attention to crevices and making sure that no food remains stuck in. In the new edition I added a halachic answer written to me that I had omitted, and Rabbi Maor Horowitz had discovered. Instead of pouring hot water, one may also cover the countertops entirely with oilcloth or thick foil in order to separate between the countertops and the Pesach utensils. In order for this to happen, we must study these commandments in a deep manner, and fulfill .

Or browse results titled:. Classic Atheists Fuck Better Noam Illusion Destroyer Sasson: Drums, Ariel Rainmaker Kars: Tamar Hak, Uri Kalian. Uri Kalian and Ofer Strul. Pain is the best teacher inspired by Helseth Bent, Seattle. Recorded at Bardo's studios, RG, June Ofer Froind and Idan Katz. Produced by Uri Kalian. Cover by Jonny Gottesman, Hippiecolors.

RR Logo by Ariel Kars. Our local pub the Drunk Carp and owner Ilan Mizrahi for the stage, the beers and that good will. No god, no tattoos, no hippie shit and no sticky songs about love or little kids. Streaming and Download help. It is inconceivable that such a central value in the life of our nation can be expressed in temporary agreements, or by municipal by-laws alone. Just as the value of human dignity and liberty is set in a Basic Law and is not based on the good will of any person or community, thus Shabbat should be set in a Basic Law.

The preservation of kashrut in state and public institutions must also be set in a Basic Law. The existing laws relating to personal status in marriage and divorce, according to which family ties or their permissibility are determined by rabbinic law in rabbinical courts as the tradition of Israel, should also receive a high status of Basic Laws.

Afterwards, it will be possible to find solutions to individual and personal problems in various regulations, but the personal freedom of various groups of people must not interfere with the State of Israel in anchoring the sanctity of the family in a Basic Law.

The second area that must be dealt with is changing the composition of the committee for the selection of judges. Any reasonable person knows that the positions of most of the Supreme Court justices fluctuate between the extreme left, and the ordinary left.

Through their excess power in the committee they replicate themselves, and thus, against the will of the public, they continue to impose their positions on it.

In order to correct the injustice and the resulting legal biases, it is necessary that the Judicial Selection Committee be composed of representatives of elected officials, as is customary in all democratic countries, in varying modes. If the Meretz party receives enough votes to win a representative, it can choose a retired judge, but sitting judges will not be able to participate in the committee in any manner whatsoever — they must concentrate on the judicial profession, and refrain from political pursuits and harmful interference in the work of the legislative branch, which is also responsible for selecting judges.

Without any legal basis, the Attorney General and his aides exercise supreme authority over decisions, restrictions, and instructions for elected officials, who are the sole representatives of the sovereign — the people themselves.

Part of the excessive power of the office of the Attorney General derives from the inferior and corrupt connection between the role of the Attorney General and the role of the Public Prosecutor. Many public figures are confident, or at least fear, that if they dare to challenge the powers that legal advisers usurp for themselves, the legal establishment will find the way to take revenge on them — to bring them to justice, to ruin their public careers, and to harass their private lives in investigations and legal processes lasting for years.

This is a method of dictatorial takeover, unparalleled in any democratic country. Many people are used to quoting Lord Acton who said: Prime Minister Netanyahu was already about to fulfill this hope, but in the end, withdrew. Perhaps because he was afraid of the vengeful arm of the legal establishment that would haunt him by opening countless old investigations, put him and his wife on trial, and eventually throw him in jail for misdemeanors usually settled outside of court.

In practice, however, when every Attorney General knows that his job will come to a conclusion after a few years, and sets his eyes on the next honorable post — a judge in the Supreme Court — he must take into account the position of the justices on the Supreme Court. This is a structured bribe, which is very difficult to ignore. Today, in the public state of affairs that has been created, if the Attorney General still wants to remain part of the legal establishment he almost has to put Netanyahu on trial.

This creates a situation in which Netanyahu himself is to blame for the situation he is in — a problem which the whole country suffers from. The only way to get us out of this mess is that his colleagues in the Likud, and coalition partners in other parties, will force him to act against the legal establishment.

It should be added that as long as the legal establishment is immersed in this deep corruption, it would also be appropriate to establish a law that does not allow an incumbent Prime Minister to be prosecuted, except in cases of particularly serious offenses. Concerning the fourth subject: In all the amendments, there is, of course, also a need to determine that if the Supreme Court has the ability to invalidate laws, then the Knesset has the power to re-enact them.

It is possible that after the Judicial Appointments Committee changes, the composition of the judges changes, and the Basic Laws relating to the identity of the State of Israel as a Jewish state are enacted — it will be possible to establish a constitutional court, which in exceptional cases will be entitled to annul laws, and to re-enact them, a majority of seventy Knesset members would be required.

Other interesting, informative, and thought-provoking articles by Rabbi Melamed can be found at: From the fact that we are accustomed to remember their deaths and its cause, we should learn that during these days in particular, we must increase honor and respect between Torah scholars from different circles.

According to the Sephardic custom, mourning continues until the morning of the 34 th. However, even according to the Sephardic custom, during the evening of Lag BaOmer and during the day, it is also permissible to sing, to play musical instruments, and dance in honor of the hilula celebration of Rabbi Shimon bar Yochai, but it is still forbidden to take a haircut and marry until the morning of the thirty-fourth day of the Omer later on the Ashkenazic custom regarding the days after Lag BaOmer will be explained.

According to Sephardic custom, haircuts are forbidden until the morning of the thirty-fourth day of the Omer, and according to the Ashkenazi custom, until Lag BaOmer.

For those who go according to the Ari HaKadosh, haircuts are forbidden until the eve of Shavuot, but this is based on kabbalah, and not because of mourning. Also, someone whose hair has grown to the point where it causes him a headache, or has wounds on his scalp, may take a haircut during these days.

It is also permissible for a woman to cut her hair for the needs of modesty, such as a woman whose hair pokes out of her head-covering. Also, when there is a need to remove something distasteful, women are permitted to pluck their eyebrows, and remove facial hairs.

In honor of a brit milah circumcision , the main celebrants are allowed to take a haircut. The celebrants are the father of the son, the sandak the one who holds the baby while being circumcised , and the mohel the one who performs the circumcision Mishna Berura, When the Rosh Chodesh Iyar falls on Shabbat, according to the Ashkenazic custom it is permissible to take a haircut in its honor M. According to numerous poskim, shaving is included in the taking of a haircut, and on all the days when it is forbidden to take a haircut, it is forbidden to shave; only if one is liable to lose his livelihood if he does not shave is permitted to shave Kaf HaChaim, Iggrot Moshe.

This is the practice of most yeshiva students, who do not shave during the days of mourning of Sefirat HaOmer. On the other hand, some poskim believe that there is a fundamental difference between a haircut and a shave. Taking a haircut involves an aspect of festivity, as it is customary for people to take haircuts before holidays and festive events; on the other hand, today shaving is routine, performed every day or every few days, and its goal is to remove the stubble that mars the faces of those who are accustomed to shave, and the custom of not taking a haircut does not apply to such a person.

According to these poskim, particularly on the eve of Shabbat it is appropriate to shave, so as not to accept Shabbat in an undignified manner. Apparently, this is the opinion of some of the eminent Gedolei Achronim, that in honor of Shabbat, it would be appropriate to shave Magen Avraham And if one wishes, he can shave every day, because the lenient opinion seems more logical Peninei Halakha, ibid 3: During these days, public dancing or sing-a-longs should not be held, and performances by singers or orchestras should not be held.

Youth trips where the participants are accustomed to sing out loud and make noise should not be held, but a regular trip is permitted. It is also permissible to go on a vacation during these days.

It is permitted to hold a seudat mitzvah festive meal and to sing and dance there as is customary throughout the year. And those who are accustomed at such meals to dance and play joyful music — may do so, because this is the joy of a mitzvah. It is permitted to insert a new Torah scroll into a synagogue with song, melodies and dancing as is customary, because these are dances and melodies for the sake of a mitzvah.

The same applies to a seudat Bar Mitzvah that takes place on the day the boy reaches Bar-Mitzvah, which is permitted to be observed as is customary throughout the year. When the Bar Mitzvah party cannot be held on the day the boy reaches Bar-Mitzvah, it is permitted to hold the meal without playing music.

And if they set to finish a Tractate or an Order of the Mishnah at the beginning of the party, they can play music as they are accustomed to at every Bar Mitzvah celebration Peninei Halakha, ibid, 3: But a wedding, although it is a joy of a mitzvah, is not held, because the joy of a wedding is exceptionally splendid. On the other hand, some authorities hold that the prohibition against listening to musical instruments during this period of mourning does not apply to listening to music on the radio or any other household, electronic device.

The rationale being that listening to music this way is not as festive as is listening to it live. Furthermore, nowadays, everyone listens to music on electronic devices regularly, and since it has become so routine, the festiveness and joy associated with listening to music has disappeared.

In addition, a distinction should be made between joyous songs and regular songs. Only regarding joyous songs is it logical to prohibit household devices, but one should not prohibit regular music — and certainly not sad tunes — during the mourning period of the Omer. One who wishes to act leniently may rely on this opinion and listen to regular and sad songs on a household, electronic device. He should not, however, listen to them loudly, because the force of the sound that fills the room generates a certain atmosphere of jubilation Peninei Halakha, ibid, 3: According to all opinions, a driver may listen to music in order to keep himself awake.

As we learned according to Sephardic custom, the customs of mourning cease on the thirty-fourth day of the Omer, because the rule is that fifteen days before Shavuot, the days of mourning cease. However, according to Ashkenazic custom, the rule is that 33 days of mourning can be observed at the beginning of the Omer until Lag BaOmer, or it is possible to observe them at the end of the days of Sefirat HaOmer from Rosh Chodesh Iyar until the eve of Shavuot.

In the past, most Ashkenazic communities preferred mourning at the end of the days of the counting, because during these days there were more catastrophes in Ashkenaz. About five hundred years later, in and , terrible murders again took place in Eastern Europe.

Tens of thousands and perhaps hundreds of thousands of Jews were murdered, and these riots also took place mostly during the days of the Omer. Therefore, as a result of the custom of the Sephardim, almost all the Ashkenazim in Israel are accustomed to observe the days of mourning until Lag BaOmer. However, an Ashkenazi who wishes to do so may continue the custom of his family and observe the days of mourning at the end of the Omer. According to Sephardic custom, after the thirty-fourth of Omer, there is no longer any custom of mourning, and it is permitted to hold marriages and celebrations without limitation.

Nevertheless, an aerobic dance class and the like can be held, because it is mainly for exercise. On the 28th of Iyar, the day of the Liberation of Jerusalem, it is permitted to hold large celebrations and marriages even according to the custom of Ashkenaz.

The holidays were given to Israel so that they could study Torah with joy. Throughout the week a person is preoccupied with his work, and it is difficult for him to devote sufficient time to Torah study. Therefore, God gave us holy days in which we could engross ourselves in Torah study. Our Sages said in the Midrash: These are My festivals; if not, God says: But when the holidays are designated for the worship of God, for the study of Torah, and the joy of the holiday, they are cherished and beloved festivals Shlah HaKadosh, Talmud Sukkah, Ner Mitzvah Included in the prohibition are shirts, pants, dress, skirt, suit, coat, and all the like.

This holds true for socks and underwear as well, since people change them on a daily basis because of sweat; after having used all the clean ones, one is permitted to wash what he will need for the rest of the Moed. This is because the reason for the prohibition is so that people will wash clothes before the holiday, but our Sages did not make a decree on clothes that even if washed before the holiday, would have to be washed again during the Moed.

And there is no need to be discreet about these garments having been laundered, because everyone knows that it is permissible to wash such clothes. Nevertheless, all baby clothes and socks and underwear should be washed before the holiday, and only after using all the clean clothes would it be permitted to wash the clothes needed for the Moed. One should be careful not to add clothes to be washed for the weekdays after the holiday Peninei Halakha: Usually, children from the age of nine no longer dirty their clothes, and there is no heter halachic permission to wash their clothes on Chol HaMoed.

However, if they are children who tend to get dirtier than normal, it is permissible to wash their clothes for the Chag , even when they are nine or ten years old ibid. It is permissible to remove a stain by use of water and detergent, because the cleaning of a stain was not included in the gezeira decree. Although there are those who act stringently in this matter, the opinion of the majority of poskim is to be lenient.

However, as long as one still has a clean garment, it is better to wear it ibid. A person who has only one garment and it got dirty during the Chag , our Sages permitted him to wash it on Chol HaMoed , because even if it was washed on the eve of Chag , it would probably get dirty again during the seven days of the festival, and the Sages did not want to make a gezeira that one would have to go around with a dirty garment on the Moed.

Therefore, a person who has only one shirt and it gets dirty, or a woman who has only one dress and it gets dirty, they are allowed to wash it. In this case, one should make sure to wash the garment discreetly, i. However, a person who has two garments, even if they get dirty and it causes him sorrow to wear them, it is forbidden for him to wash them on Moed , because two garments are supposed to be sufficient for the duration of the Chag. And even when one of the garments is not as nice looking, he is considered as having two garments.

A woman who has a full dress, plus a skirt and a shirt, is considered to have two garments. And even if both of the garments got slightly dirty, it is forbidden to wash them, but must be worn as is. A person who has one garment for Shabbat and Chag , and one for everyday use, if he is not used to wearing his everyday garment on Shabbat — he is considered as having only one garment for Shabbat and Chag , and if his Shabbat garment got dirty, it may be washed in a washing machine for Chag Sheni second holiday.

It is permissible to iron clothes non-professionally in order to wear during the Chag, but it is forbidden to press folds in a professional manner Peninei Halakha: It is a mitzvah to take a haircut and shave before Chag.

And so that people not be negligent and enter Chag disheveled and unshaven, reasoning that during Chol HaMoed there would be plenty of time and they can then get their hair cut and take shave, our Sages forbade shaving and haircutting on Chol HaMoed.

In other words, despite the fact that on Chol HaMoed, melachot designed for bodily needs are permitted, our Sages forbade the cutting of hair and shaving on Chol HaMoed , so that everyone would be careful to cut their hair and shave before Chag , and not enter Chag disheveled and unshaven, and thus disgrace the Chag Moed Katan 14a; Peninei Halakha: Those who celebrate the first haircutting of a three-year old boy, are permitted to cut his hair on Chol HaMoed , and even his birthday falls before the Chag , they are permitted to delay his haircut till Chol HaMoed in order to increase the joy of the Moed Peninei Halakha: Many poskim are of the opinion that even men who are accustomed to shave every day, must not shave on Chol HaMoed.

However, in practice it seems that the halakha goes according to the lenient opinion, which holds that anyone who shaved before the first Chag — is permitted to shave on Chol HaMoed , since he was not negligent in the honor of Yom Tov, and his shaving before Yom Tov is not beneficial for the entire Chag.

And since it is permissible for him to shave, it is a mitzvah to shave in order to honor Chol HaMoed , and in particular, it is a mitzvah to shave in honor of Shabbat and the last Chag. Commerce is forbidden on Chol HaMoed ; only food needed for the Moed is allowed to be purchased or sold without restriction. Therefore, the only stores that are permitted to open on Chol HaMoed are food stores.

In principle, however, if a real need suddenly arises, it is permissible to purchase non-food items on Chol HaMoed , such as clothes, shoes, kitchen utensils, electrical appliances, or a book to study. But in practice, this heter is almost never implemented, and consequently, those who spend time shopping at malls desecrate the Moed, because apart from the food stores, it is forbidden to purchase things in stores there since they were opened in contradiction to halakha.

There are two reasons for this:. In practice, almost all stores that open publicly are open in contradiction to halakha. The whole heter is in order to buy from a shop of a non-Jew, or from a Jew who shuts down his shop on Moed but sells privately and discreetly to someone who asks for something he needs for the Chag Peninei Halakha: It is permitted to travel on Chol HaMoed for a trip.

A trip is considered one of the needs of the Chag , and it is permitted to perform melechet hedyot the work of a layman , such as a driving a car. However, it is forbidden to travel for purposes not connected to the Moed , such as taking driving lessons, or in order to see something on Moed for work purposes after Chag. Someone who has to travel on Moed is permitted to perform minor car repairs that a layman knows how to perform.

It is therefore permissible to change a wheel when necessary, and a small repair may be performed that does not require special tools, or the skill of a professional. But a professional repair is only allowed to avoid a major work loss.

Other interesting, informative, ands thought-provoking articles by Rabbi Melamed can be found at: The most basic principle of koshering cooking utensils is that forbidden taste is released from the utensil in the same manner that it was absorbed: There are two main modes of by fire, and its koshering is done by heavy libun.

There are differing levels in this as well: Le-khatchila from the outset , one should not use a utensil that was used in a prohibited way, or with chametz, without koshering it in the same way that it was used. The reason is that after twenty-four hours have elapsed, the prohibited taste absorbed in it does not taste good.

But if one consciously used the utensil without koshering it, our Sages fined such a person — that the food cooked in it is forbidden. If a utensil absorbed chametz on two levels, such as a spoon that sometimes absorbed chametz in a kli rishon on the fire, and occasionally by way of a kli sheni — it is koshered according to its more severe use — i.

However, when it is difficult or likely to cause damage, we go according to its majority use. For example, a fork that is usually used as a kli rishon or sheni , whose koshering is done in boiling water, but occasionally is used to check to see if a cake or pastry in the oven is cooked on the inside, in which case its absorption is by fire — since libun is liable to damage the fork, we go according to the letter of the law, and kosher the fork according to its majority use in boiling water.

It is difficult to kosher baking trays. If one does not have Pesach trays, he may use disposable trays. However, he must also kosher the racks along with the oven and cover them with aluminum foil, and only then he may place the disposable trays on the racks. If it is a small oven, it can be koshered the same way as a baking oven, and for Pesach, disposable trays should be used. Throughout the year, people usually use the same stovetop grates for both meat and milk, because even if some meat or dairy food spills onto them, the flame incinerates and befouls whatever has spilled.

The areas of the grates that do not come into contact with the pots, the enamel cook top beneath the grates, and the burners must be cleaned well of all residual food. Generally, people turn on all the flames for half an hour.

It is also important to know that throughout the year one should be stringent and refrain from eating food that has fallen onto the enamel cook top under the grates, because meat and dairy foods spill there, and the enamel becomes not kosher. If one knows that the enamel has been cleaned thoroughly and that no meat and dairy foods have spilled on it in the past twenty-four hours, one may eat what falls there.

These look like smooth and unbroken glass surfaces on which pots are placed directly. In order to kosher a countertop, one must first clean it well, paying special attention to crevices and making sure that no food remains stuck in them. Marble countertops should ideally be koshered by pouring boiling water over them while placing a scalding hot stone or piece of metal on them.

However, it is difficult to bring metal to such a heat in private homes, and doing so could damage the countertop. Therefore, the general practice is to suffice with pouring boiling water on the countertop. Instead of pouring hot water, one may also cover the countertops entirely with oilcloth or thick foil in order to separate between the countertops and the Pesach utensils. Those who are stringent do both — they pour boiling water on the countertop and then cover it with linoleum or thick foil.

Fragile countertops, on which boiling pots are never placed, can be koshered by merely cleaning and pouring boiling water on them. The common practice is to kosher a microwave oven in four steps: The filter, where residual food often gets stuck, must be cleaned thoroughly. This means that to kosher a dishwasher one must put a white-hot piece of metal in it in order to boil the water.

However, those who follow the lenient approach have authorities on whom to rely. In addition, a tablecloth should be spread over the nylon or paper, and it is a good idea to avoid placing boiling hot pots directly on the table. Therefore, cleaning them is what koshers them. However, there is no concern that chametz remained in smooth shelves like those used today. Therefore, once they have been cleaned properly, they need not be covered with paper or cloth. If this is difficult, pouring boiling water into it and around its opening is sufficient.

Braces that are stuck on the teeth for a few months are like the teeth themselves, and just as one cleans his teeth well before Pesach, so too, must he clean with a toothbrush around the braces. And when it comes to the utensils used to cook in, there should also be no trace of the taste of chametz stuck or absorbed in the utensils.

It is therefore correct not to indicate this in the sale contract. Indeed, if there was a halakhic need for this, the sale of the chametz absorbed in utensils would have been considered a serious issue, but according to halakha it is unnecessary, for it was ruled: After Pesach, one can go back to using them for chametz. Consequently, according to halakha there is no need to sell chametz utensils, or the chametz absorbed or stuck to them, and therefore, someone who sells them makes the halakha and the sale look silly and unserious.

However, the halakha goes according to majority of poskim , and it is permissible to swallow a medicine that is not fit for eating without examining its kashrut first.

It should be added that the chances of a medicine containing chametz are very low, and even more so today when many people are sensitive to gluten, and grain is not mixed-in freely, rather, gluten-free substitutes are used. Therefore, the thick guides that the HMOs publish are superfluous, and they should have focused their efforts on flavored medicines. They fulfilled the general rule: Due to the preoccupation with tasteless medicines, no effort is made to clarify the composition of the flavored medicines, which are the only ones whose clarification is important, and which are often neglected.

However, with respect to medicines manufactured in factories, the poskim disagree, and therefore, for those truly in pain, it is permissible to take them.

But if one is not in such great pain — it is forbidden. All this is on the condition that one is not used to taking medications such as Acamol Paracetamol or nasal drops from time to time. But if one usually takes such medications as the majority of people do in our times, if one feels that he needs it, he is permitted to continue taking the medicine on Shabbat, since he makes sure they are prepared in advance, there is no concern he will come to pulverize herbal ingredients to prepare a medication Peninei Halakha: There are two reasons for this: The second reason is that from a halakhic point of view, hard matzot have two virtues: In hard matzot , this can be detected easily, while in soft matzot , it requires more expertise.

In the past few months, I have been busy preparing books for print. Since this is the case, I have added to it other laws I have written over the years in matters of marriage, modesty, laws of mourning and their meanings, and various other laws. Thus, more than seventy pages have been added to the book. In modern society, and even more so in post-modernism, man is perceived as a loner and individual; family weighs down on him, impinging on his freedom of revealing his desires without restraint.

Even more so, the marriage framework is under attack, because it ostensibly violates the freedom and rights of women and children. Thus in actuality in Western secular society, most married couples get divorced, and the majority of people live for most of their adult lives without a stable relationship. On a higher, more sacred level, according to Torah instruction family life is guided in such a way that all members of a family are elevated to a spiritual life of holiness, Torah, and mitzvot.

Contrasted with the situation in the past, in modern society an individual adult can take care of himself, achieving his material needs and the various social activities he enjoys. According to this view which we have learned from the Torah, man is not a loner, but part of a family, and this does not harm the revealing of his vitality and freedom, rather, it empowers them.

In order for this to happen, we must study these commandments in a deep manner, and fulfill them. Nevertheless, occasionally it is difficult for some people to be happy, and instead, they pout at each other, to the point where family gatherings causes tension and arguments.

The Torah teaches us that whenever a person is happy, he should share his joy with family and make them happy. From this, one can come to a very deep understanding: When a person arrives at Seder night with a feeling of a mission, and his intent is make others happy, to show them a happy face and compliment them, he is guaranteed to fulfill the mitzvoth of the holiday with extra joy, and he himself will leave the family reunion full of vitality and blessing for the entire year.

I would like to share with the readers the dilemmas that preceded the upgrading of the book. On the other hand, there are very important issues relating to the destiny of the Nation and the significance of the Land; the borders of the Land and the order of its settlement; laws of the army, and laws of war; the status of settlement in Judea and Samaria; government regulations, and the status of law and order in the State of Israel.

National values that were obvious even for some people on the political Left, have now become less understandable; consequently, it was necessary to clarify at greater length the mitzvoth of the Torah, so that its logic and morality would be crystal clear.

English, Russian, French and Spanish, to the point where the number of books printed in the last thirteen years, is ten times greater than the books printed previously.

And as anyone who is familiar with reality knows, the settlers generally treat Arab neighbors and workers with respect — above and beyond what is customary in similar conflicts elsewhere.

In Chapter five, I elaborated on the attitude toward the residence of non-Jews in the Land of Israel 5: There was also a halakhic reference to the demolition of houses in Judea and Samaria, in accordance with the decision of the courts 5: In Chapter 6 , I expanded my point of reference to the civil courts of the State of Israel, both in deepening the criticism towards them, in understanding the need for their existence, and also the role incumbent upon Torah scholars.

At the end, a halakha was added regarding electing women as Ministers or Members of Knesset. In Chapter 7, I was more precise in the halachic ruling regarding a captured terrorist 7: At one point during the time when he was ill and distressed about the rabbis who had omitted his name from the matter of refusing orders, I promised to publish his positions, in order to appease and cheer him up.

By the grace of God, I was able to fulfill my promise, and so far the book with his answers has been printed in about 25, copies. In the new edition I added a halachic answer written to me that I had omitted, and Rabbi Maor Horowitz had discovered. From a halachic point of view, this is what was written in the previous edition; however, a person who did not grow up on the foundations of morality in the Torah, is liable to understand this in a different light.

As it is said Exodus