Reb Ahron Rofeh On The Shtinkus Marinus

The Madanei Yom Tov*1 (Chulin 66b Rosh # 67 sk 5 ) writes, when he was Rov in Vienna, Reb Ahron Rofeh (Doctor) showed him a poisonous fish, caught off the Spanish Sea, called “ Shtinkus Marinus”*2. The fish has scales but no fins, instead of fins it has legs.

Chazal say (Mishna Niddah 51b) all fish with scales have fins. Reb Ahron Rofeh  Asked 

“ Do we consider the legs as fins and therefore it is Kosher? 

If it is kosher, then the question is why would Hashem create a Kosher poisonous fish?

 If on the other hand the legs are not considered fins, then how do you reconcile Chazal that all fish with scales must have fins. " 

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*1 Also known as the Tosfos Yom Tov (R. Yom Tov Lipman Heller Wallerstein)

*2 In the Torah it says כל אשר במים seems to indicate all sea animals with fins & scales are kosher.

Zohar Parshas Pinchas - No Invitation Necessary

Zohar & Kavod of Parents

The זהר writes,

"Hashem removes the deceased parents from גן עדן and brings them with Him to participate in the שמחה (wedding) of their children."

It seems from the זהר that no invitation is necessary for them to attend. (Trust in Hashem to take care of it)

There is no מקור anywhere about inviting the deceased parents to the wedding.

Placing printed invitations (some with return cards) seems unnecessary.

Placing Kvitlach on top of קברי צדיקים was unknown to previous generations.

Harav Hagaon Reb Avrohom Ganichovski זצ"ל held that one may not place anything on top of a קבר for personal benefit.

Therefore, placing a Kvittel or an invitation on a קבר would be אסור

(Based on יו"ד שד״מ–שס"ח)

שמעתי בשם שר התורה הגרח״ק זצ״ל

Only for the benefit of the נפטר

On top of the standing מצבה would be OK

מְנָלָן, דְּאִית לוֹן לְיִשְׂרָאֵל לְשַׁתְּפָא לְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּחֶדְוָה דִּלְהוֹן. (בגין דלאו איהו חדוה, אלא בשותפות דיליה מאלין) דִּכְתִּיב, (שם קמט) יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו. הַהוּא חֶדְוָה דְּיִשְׂרָאֵל לָאו אִיהוּ, אֶלָּא בְּעוֹשָׂיו. בְּעוֹשָׂיו, בְּעוֹשׂוֹ מִבָּעֵי לֵיהּ. אֶלָּא אִלֵּין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְאָבִיו וְאִמּוֹ, דְּאַף עַל גַּב דְּמִיתוּ, קוּדְשָׁא בְּרִיךְ הוּא אַעְקַר לוֹן מִגַּן עֵדֶן, וְאַיְיתֵי לוֹן עִמֵּיהּ לְהַהוּא חֶדְוָה, לְנַטְלָא חוּלָקָא דְּחֶדְוָה עִם קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. כְּמָה דְאַתְּ אָמֵר (איוב מ׳:י״ט) הָעוֹשׂוֹ יַגֵּשׁ חַרְבּוֹ.

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The Kosher Fish That Depends on a Fisherman — Not a Rav?

חולין ס״ו – Akunas Fish Discussion

Gemara · Aruch · Halacha Insight

The Gemoro (חולין ס״ו עמוד ב׳)

says “Akunas, is a type of fish that loses its scales when it is taken out of the water, and it is kosher.

The Aruch

writes that you need Dayanei Yisroel to identify that it is the Akunas Fish, only then may you eat it. (it has no scales, you have to verify that it is indeed Akunas Fish and not a non kosher fish)

The Gemoro (חולין ס״ג עמוד ב׳)

says that a hunter is trustworthy to say that his Rebbe told him that a particular bird is a kosher species. The Gomoro says his Rebbe refers to his hunting teacher (not Rabbi).

Question

Why for identifying kosher birds we don’t need a Rov, and to identify kosher fish (according to the Aruch) we need a Rov?

Answer

The loshon (terminology) of the Aruch “Dayanei Yisroel” doesn’t sound right. Why mention that the Dayan is a Yisroel and not a Goyishe Dayan?

In the times of the Aruch, the term Dayan was used strictly for monetary or punishment. For Issur Voheter, the term was Chacham.

There must be that it is a printing mistake and the Gimmel got mixed up with a Nun. Instead of דייני it should read “דייגי” — Jewish fishermen.

The same way you can rely on a Jewish hunter, so can you rely on a Jewish fisherman, to identify it as a kosher species.

Brisker Chumra

לז"נ הרב כתריאל בן ר' חיים בנימין צבי קלצקי זצ"ל

יום השנה – י"ז בתמוז

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ושבעה עשר בתמוז הפך לנו לשמחה ולששון*

The Brisker Rav said in the name of his father, R. Chaim Soloveitchik, that when חז"ל established the four fasts, they did not create a fast-day obligation and then exempt a חולה (someone who is ill). Rather, the fasts were instituted only for healthy individuals. A חולה was never included in the original תקנה.

Therefore, a חולה has no reason to be מחמיר and fast.

Even if he chooses to fast, it is not considered a halachic fast, since the obligation never applied to him in the first place.

Some Poskim add that according to R. Chaim's understanding, if several חולים are needed to complete a מנין, it may be questionable whether ויחל should be read.

Since the original תקנה of the fast never applied to them, there may technically not be a מנין of Jews who are halachically participating in the fast—even if all ten are actually fasting.

Mori V'rabi, Harav Hagaon R. Shlomo Miller שליט"א remarked humorously that perhaps this creates yet another Brisker chumra:

Not to give an עלייה on a fast day to anyone who might be a חולה.

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סליחות לי"ז בתמוז*

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