Podcasts about Borer

In this episode, clinical psychologist and forensic anthropologist Dr Shari Eppel discusses her work finding, exhuming and identifying the remains of the disappeared of Matabeleland, Zimbabwe. Dr Beatrice Canossi and Dr Lauren Dempster speak to Shari about how she became involved in efforts to recover the disappeared, her experience of training a local team in this, the importance of recovering the disappeared for families and communities, and the challenges encountered when trying to recover the disappeared.Please note this episode contains discussion of death and mass violence, including torture and rape.This was episode was recorded in March 2025 during a visit by Shari to Belfast [https://www.qub.ac.uk/Research/GRI/mitchell-institute/news/TransitionalJusticeClusterEvents.html]You can learn more about Shari's work in this area in the publications below:Eppel, Shari, “How Shall We Talk of Bhalagwe? Remembering the Gukurahundi Era in Matabeleland, Zimbabwe”: in Wale, Kim, Pumla Goboda-Madikizela, Jeffrey Prager (Eds), Post-Conflict Hauntings: Transforming Memories of Historical Trauma, Palgrave MacMillan, Cham, Switzerland, 2020.Eppel, Shari, “Healing the Dead in Matabeleland, Zimbabwe: Combining Tradition with Science to Restore Personhood After Massacres”: in Benyera, Everisto (Ed), Indigenous, Traditional and Non-State Transitional Justice in Southern Africa: Zimbabwe and Namibia, Lexington Books, New York, 2019.Eppel, Shari: “The Heroic and the Hidden Dead: Zimbabwe and Exhumations”: in Groen, W.J. Mike, Nicholas Marquez-Grant, Robert C. Janaway (Eds), Forensic Archaeology: A Global Perspective, Wiley Blackwell, Netherlands, 2015.Eppel, Shari: “‘Bones in the Forest' in Matabeleland, Zimbabwe: exhumations as a tool to transformation”, International Journal of Transitional Justice, September 2014.Eppel, Shari: “The silencing of the bones” Zimbabwe Update No 2: Solidarity Peace Trust, March 2011.Can be accessed at: http://www.solidaritypeacetrust.org/author/shariep/ Eppel, Shari: “Healing the dead: exhumation and reburial as a route to truth telling and peace building in Matabeleland, Zimbabwe”: in Borer, Tristan Ann (editor) Telling the Truths: Truth telling and peace building in post conflict societies, Joan B Kroc Peace Institute, Notre Dame University Press, 2004. Can be accessed via http://www.solidaritypeacetrust.org/488/healing-the-dead/ Eppel, Shari: “Reburial Ceremonies for Health and Healing after State Terror”: in The Lancet, Vol 360 (issue 9336), 14th September, 2002.

“Il vecchio sole”, immutabile, che brucia dentro, simbolo dell'amore per la composizione e per la musica che è l'anima. Una fascinazione infinita per la vita. “Il nuovo orizzonte”, metafora delle meraviglie che ti circondano e ti sfidano, come le nuove prospettive e i cambiamenti.undefinedÈ questo il senso di “Old sun, new horizon”, l'ultimo album del cantautore zurighese Simon Borer, meglio conosciuto come Long Tall Jefferson, eccellenza del folk svizzero. undefined“Old sun, new horizon”, edito da Mouthwatering Records, è una collezione di 11 cartoline scritte da Borer e realizzate assieme all'amico Mario Hänni (Mnevis) cercando, suonando sempre in due, di mantenere la spontaneità, le imprecisioni e l'ispirazione della musica registrata in gruppo. undefinedLong Tall Jefferson, maestro nel destreggiarsi tra l'indie folk e il pop lo-fi, ha realizzato un album edificante in cui emerge a tratti, la dua splendida malinconia.“Old sun, new horizon” è l'ennesimo disco giocoso, a volte surreale, altre criptico, ma sempre molto personale ed emotivo di un artista papà per il quale la musica non è che uno dei tanti aspetti di un'esistenza appassionante.undefinedSandra Romano ha incontrato Simon Borer a Zurigoundefined

John Maytham is joined by Bongani Zungu, Invasive Species Programme Manager, to help us unpack the science, the policy, and the path forward – The City’s fight against the Borer Beetle.See omnystudio.com/listener for privacy information.

Send us a textWelcome to The Helicopter Podcast, brought to you by Vertical HeliCASTS!In this episode of The Helicopter Podcast, host Halsey Schider reconnects with industry colleagues and friends, Cornéll Grové and Dr. Daniel Borer, to discuss their latest venture: Swiss Premium. This high-end helicopter brokerage specializes in offering clients nearly new luxury helicopters, emphasizing unparalleled ethics and standards in every transaction.Cornéll and Daniel share their vision for Swiss Premium, highlighting their commitment to providing discerning buyers with top-tier aircraft and exceptional service. Their extensive experience in helicopter sales and operations positions them uniquely to understand and meet the nuanced needs of their clientele.The conversation also delves into the current state of the European and global helicopter sales markets. The trio reflects on the challenges faced in 2024, noting a slowdown attributed to high inflation and economic uncertainties. They discuss strategies to navigate these complexities and the importance of maintaining integrity and quality in the industry.Daniel brings a wealth of experience to the discussion. As a passionate helicopter pilot and practicing doctor, he is the owner of Centaurium Aviation, a helicopter dealership based in Switzerland. Under his leadership, Centaurium Aviation has established a part 145 maintenance organization in Bern and acquired a facility in Sion. Daniel's extensive network and experience within the aviation industry have been instrumental in the success of his ventures. Cornéll, with a rich history in helicopter sales and operations, has been instrumental in establishing Swiss Premium's reputation for excellence. His deep understanding of the market and commitment to client satisfaction have been pivotal in the company's success.Tune in to this insightful episode to learn more about Swiss Premium's approach to luxury helicopter brokerage and gain valuable perspectives on the current market dynamics from seasoned professionals.Thank you to our sponsors Airbus, Precision Aviation Group and Metro Aviation.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Tyson Geldseth from Davey's Tacoma office shares information about bronze birch borer, including its fatal impact on trees and the steps you can take to minimize its effects on your landscape. In this episode we cover:  Bronze birch borer (:43)The severity of bronze birch borer (2:44)Is it too late to treat a tree infected by bronze birch borer? (4:12)Preventative measures for bronze birch borer (7:15)The size of birch trees in the Northwest (9:10)The expense of tree permitting and regulations in Tyson's area (10:57)The expense of cutting down older trees (12:56)Calling a certified arborist to examine your property (15:17)How Tyson got into the tree industry (17:15)Emerald ash borer (21:38)EAB's estimated arrival in Washington state (23:10)Preparation for EAB (24:14)The feeling of providing client-focused solutions (25:50)To find your local Davey office, check out our find a local office page to search by zip code.To learn more about bronze birch borer, visit our Insect & Disease Resource Center, Bronze Birch Borer Damage & Treatments | Davey Tree.To learn more about boring pests, read our blog, Tree Borers: Signs of Tree Boring Insects | Davey Tree.  Connect with Davey Tree on social media:Twitter: @DaveyTreeFacebook: @DaveyTreeInstagram: @daveytreeYouTube: The Davey Tree Expert CompanyLinkedIn: The Davey Tree Expert Company Connect with Doug Oster at www.dougoster.com. Have topics you'd like us to cover on the podcast? Email us at podcasts@davey.com. We want to hear from you!Click here to send Talking Trees Fan Mail!

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

In this shiur we discuss: 1) Borer and organizing seforim, 2) Bracha on wraps, 3) Bracha on melba toast, 4) Standing for rabbi's aliyah, 5) proper time to answer amen for kaddish, 6) wearing hostage ribbon on Shabbos, 7)Tanach at night, 8) bracha achrona after hot coffee

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

If one violated the prohibition of Borer B'Mezid (intentionally), the selected food is forbidden to benefit from. The only solution is to mix it back in with the P'solet (waste) and start again by selecting in a permitted fashion. If one violated Borer B'Shogeg (unintentionally), Hacham Ovadia and Hacham David in Halacha Berura bring several factors to rely upon to be lenient. First, there is the opinion of Rabbi Meir who permits benefiting from all prohibited Melachot performed B'Shogeg. Second, it is only forbidden to benefit from Melachot similar to Bishul (cooking) in which there is an intrinsic change to the object. E.g. raw food becomes cooked food. However, Borer, is similar to the Melacha of Hosa'ah (carrying) in which the food is moved about, but nothing is done to the food. In such cases, the Hayeh Adam (Rav Abraham Danzig of Vilna, 1748-1820) rules that there is no problem benefitting from the Melacha. Moreover, there was a permitted way to perform the Borer, and therefore it is not actually considered benefiting from a prohibited Melacha, since he could have done it the permitted way. SUMMARY If one violated Borer unintentionally he may benefit from the food on Shabbat.

It occasionally happens that some liquid sits on top of yoghurt in the container, and many people prefer spilling out the liquid before eating the yoghurt. At first glance, this would appear to be forbidden on Shabbat, as it entails removing Pesolet (an undesirable substance) from Ochel (the desirable substance). In truth, however, many Halachic authorities permit pouring out the liquid from the top of the yoghurt. Hacham Bension Abba Shaul (Israel, 1923-1998) writes that when one pours out the liquid, we may consider him as removing Ochel from Pesolet, and not Pesolet from Ochel. By tipping the container in such a way that the yoghurt remains, one essentially removes the yoghurt from the liquid, and thus it is permissible. Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat (vol. 4, p. 229, in the annotation; listen to audio recording for precise citation), advances a different argument, claiming that the liquid and yoghurt are not actually mixed together, and thus removing the liquid cannot be considered "separating." Since the liquid sits on top of the yoghurt, and is not mixed together with it, removing the liquid would not constitute Borer and is thus permissible on Shabbat. This would apply as well to one who wishes to pour out the liquid from a can of olives or pickles. Here, too, one could argue that the person is separating the olives from the liquid, and not the liquid from the olives, and, furthermore, the liquid and olives are not actually mixed together. Hence, Hacham Ovadia Yosef ruled (in Hazon Ovadia, ibid., and in Yalkut Yosef, in the laws of Borer) that it is permissible to pour the liquid out of a can of olives or pickles on Shabbat. He noted that the work Shemirat Shabbat Ke'hilchatah (by Rabbi Yehoshua Neubert, contemporary) forbids pouring the liquid out of a can in such a case, but in the 5770 (2010) edition of the work the author retracted this view and ruled leniently. This is, indeed, the Halacha, and one may pour the liquid out from a yoghurt container or can of olives and the like on Shabbat. Summary: If there is liquid sitting on top of a yoghurt container, one may pour it out so he is left with only the yoghurt. Similarly, it is permissible to pour the liquid out from a can of olives or pickles.

There are three conditions that must be met for one to be allowed to separate on Shabbat: 1) He must separate the Ochel (desirable food) from the Pesolet (undesirable substance), and not the other way around; 2) this must be done by hand, and not with a utensil; 3) this must be done just before the food is to be eaten, and not for later use. The reason why Borer is permitted for immediate use is because it is then considered part of the process of eating. Just as chewing is obviously allowed on Shabbat, and does not violate the prohibition of Tohen (grinding), similarly, separating the desirable food from the undesirable substance is permitted as part of the process of eating. It is therefore allowed immediately before eating, but not earlier. How soon before the meal must this be done? When do we consider the Borer (separation) as taking place "immediately" before the meal such that it is permissible? This issue is subject to debate among the Halachic authorities. The Bet Yosef (commentary to the Tur by Maran Rav Yosef Karo, author of the Shulhan Aruch), in Siman 319, cites the Mordechi (Rav Mordechai Ben Hillel, Germany, 1250-1398) as saying that as long as the separating is done within an hour of the meal, this suffices to allow Borer. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Beshalah (1), takes this ruling literally, and permits separating food up to an hour before the food is to be served. Others, however, explained the Mordechi differently, claiming that he did not actually refer to a full hour before the meal. The Shebet Halevi (Rav Shemuel Wosner, contemporary) claimed that the Mordechi meant a half-hour before the meal, and thus one may separate only until a half-hour before the food is going to be served. Others rule even more stringently. Rabbi Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba (vol. 2), notes that from the beginning of the Mordechi's comments, it appears that he requires the separating to be done immediately before the food is served. This is the ruling accepted by Hacham Ovadia Yosef, in Hazon Ovadia (p. 180, Halacha 5; listen to audio recording for precise citation), where he writes that Borer is allowed only if it is done within a few minutes of the meal. Hacham Ovadia notes that this was the position of the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953), who ruled that separating may be done no earlier than five minutes before the meal. He adds that in a situation where one is preparing a very large meal for a large number of people, and many foods need to be prepared, then one may begin the preparations already a half-hour before the meal is scheduled to be served. In an ordinary case, however, when a woman is preparing a meal for her family and simply needs to peel some fruits or vegetables, and perhaps separate the leaves of lettuce from the spoiled leaves, this should be done only within a few minutes of the meal, and no earlier. This means that a woman should not do separating in preparation for Shabbat lunch before she goes to the synagogue on Shabbat morning. Of course, other preparations are permitted early in the morning, but preparations involving Borer may not be done earlier than a few minutes prior to the meal, or within a half-hour if many guests will be attending, as discussed. Summary: One is allowed to separate desirable food from an undesirable substance on Shabbat if this is done by hand and within a few minutes of the meal when it will be served. If one needs to prepare for a large meal with many guests, then the separating may be done within a half-hour of the meal, but no earlier.

The Shabbat prohibition of Borer forbids removing undesirable items that are mixed together with desirable items. The question arises as to whether it would be forbidden to remove bones from fish as one eats on Shabbat. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Birkeh Yosef, cites a debate among the Aharonim (post-Medieval Halachic authorities) as to whether the Borer prohibition applies to separating Pesolet (undesirable food) from Ochel (desirable food) during the eating process. On the one hand, one might argue that the Borer prohibition applies regardless of when the separation is performed; it is never permissible to separate Pesolet from Ochel on Shabbat. On the other hand, separating during the "hand to mouth" eating process might be considered an integral stage of eating. Since the Torah clearly allows eating on Shabbat, it perhaps allows separating Pesolet from one's food during eating, as this constitutes an important stage of the eating process. The Hid"a cites the Mahari Abulafia as permitting separating Pesolet from one's food as he eats, whereas the Rav Yom Tob Sahalon (1559-1638) rules stringently, and applies the Borer prohibition even to separating during the eating process. Of course, according to all opinions it is forbidden to separate Pesolet while preparing food to be served, even just before serving. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in his Be'ur Halacha, notes that this issue was already debated earlier, by the Rishonim (Medieval Halachic scholars). The Ramban (Rabbi Moshe Nahmanides of Spain, 1194-1270) allowed separating during eating, while the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) ruled stringently. As for the final Halacha, the Hid"a writes that since a Torah violation of Shabbat is at stake, we must follow the stringent opinion, and refrain from separating Pesolet from food even as we eat. Rabbi Moshe Halevi (Israel, 1961-2001), in his Menuhat Ahaba, likewise rules stringently, but he adds that the lenient ruling of the Mahari Abulafia may be taken into account in situations where there are other considerations warranting a lenient ruling. With regard to removing bones from fish, Rabbenu Hananel (early 11th century) held that since the meat of the fish is attached to the bone, removing the bone does not violate the prohibition of Borer. Furthermore, some authorities held that since fish is normally eaten by first removing the bones before bringing the meat to the mouth, this would not constitute Borer, and is rather the usual manner of eating. Rabbi Moshe Halevi thus rules that in consideration of these arguments, combined with the ruling of the Mahari Abulafia, who permits separating during the eating process, we may allow removing bones from fish while eating on Shabbat. He adds that adults feeding children may separate the bones before giving the food to the children, since the children are incapable of doing so themselves. Summary: It is permissible to remove bones from fish while eating on Shabbat. One may not, however, separate the bones before serving the fish, except when serving children, who cannot separate the bones themselves.

The Shabbat prohibition of Borer forbids separating undesirable food from desirable food on Shabbat, except under certain conditions. The Poskim addressed the question of whether this prohibition would apply to removing the inedible peel that surrounds a vegetable or fruit. Would one be allowed, for example, to peel an onion, or a clove of garlic, on Shabbat? On the one hand, peeling entails removing the undesirable substance (the peel) from the desirable substance (the onion), and this situation would thus seemingly qualify as a case of Borer. Peeling would then be permissible only under the conditions that apply to Borer generally. Conversely, however, one might argue that peeling does not constitute Borer because the two substances are not mixed. Borer means separating undesirable food from desirable food in a mixture. In the case of an onion, however, the peel simply covers the edible food, and does not combine with it to form a mixture. One might therefore argue that the Halacha of Borer should not apply to peeling fruits and vegetables. This issue is subject to a debate among the Halachic authorities. The work Tal Orot held that Borer does not apply to peeling, and one may therefore peel fruits and vegetables on Shabbat without any restrictions. Most other authorities, however, disagree, and held that peeling indeed constitutes Borer, because the peel is attached to the edible food and they are thus considered a "mixture" of sorts. These authorities allow peeling on Shabbat only "Samuch La'achila," just prior to eating the food item or prior to the meal at which it is served. One may not, however, peel an onion in the morning in preparation for Se'uda Shelishit later that afternoon. Since, according to this view, the restrictions of Borer apply to peeling, it is allowed only just prior to the meal. This is the ruling codified by the Rama (Rabbi Moshe Isserles, Poland, 1525-1572) in Siman 321, and is the position taken as well by Rabbi Moshe Halevi (Israel, 1961-2001) in his work Menuhat Ahaba. The exception to this rule is situations where some pieces of fruit are invariably removed along with the peel. When one peels a mango, for example, small pieces of mango come off together with the peel. This occurs as well when one peels certain kinds of melon. In these cases, peeling would not constitute Borer, since one is considered separating desirable food from other desirable food, rather than undesirable food from desirable food. Therefore, it would be permissible to peel a mango or certain kinds of melon on Shabbat morning for a fruit salad to be served later in the day. This would not apply to common fruits such as oranges and bananas, where the peel separates cleanly from the fruit, without any pieces attached. One may peel an orange or banana on Shabbat only just prior to the meal, but not in preparation for later in the day. Summary: It is forbidden to peel an onion, garlic or fruits on Shabbat unless he does so just prior to the meal in which it will be eaten. The exception to this rule is fruits such as mango and certain melons, where pieces of fruit invariably come off together with the peel; these fruits may be peeled even in preparation for later in the day.

If a person eats on Shabbat a salad that contains, for example, lettuce, tomatoes and onions, and he does not like onions, he may not remove the onions from the salad. Halacha forbids removing on Shabbat Pesolet (an undesirable substance) from Ochel (a desirable substance), and this applies even to a "relative Pesolet," a food which is perfectly edible but one does not want to eat. Therefore, the person in this case would have to take the lettuce and tomatoes from the salad, rather than removing the onions. However, if there is somebody else at the table who enjoys eating onions, one may remove the onions from his salad to give them to that other person. Since he removes the onions not to discard them, but rather for somebody else to eat, this is considered separating Ochel from Ochel, which is entirely permissible on Shabbat. This is the ruling of Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat (vol. 4, p. 188, in the annotation). If some pieces of lettuce in the salad are spoiled, one may not remove them from the salad, as this would constitute separating Pesolet from Ochel. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Beshalah (2:6; listen to audio recording for precise citation). However, the Ben Ish Hai adds, if one is taking leaves from a head of lettuce, and the outer leaves are spoiled, he may remove them in order to access the fresh leaves underneath them. Just as one may remove a peel of a fruit in order to access the edible part of the fruit, similarly, one may remove the spoiled lettuce in order to access the desirable leaves. Since this is done in order to facilitate eating, it is permissible and does not violate the prohibition of Borer. Hacham Ovadia Yosef (ibid. p. 191) rules that it is permissible on Shabbat to check leaves of lettuce for bugs, and if one finds a large bug, he may remove it. Since the bug is not mixed with the lettuce, but rather constitutes an independent entity, removing it from the leaf is not considered "separating." Nor is this forbidden on the grounds of Mukseh, because it is permissible to remove an item normally considered Mukseh if this is necessary to access food. Hacham Ovadia notes in this context the Halacha permitting removing a bug from a cup of wine on Shabbat (under certain circumstances). The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) writes (302:1) that it is permissible on Shabbat to remove feathers from one's garment, as this does not constitute "separating." Similarly, if pieces of food fall onto one's beard as he eats, he is permitted to remove them from his beard, as this is not regarded as "separating." Summary: One who is eating a salad may not remove the vegetables that he does not want to eat, unless he does so to give them to somebody else who wants to eat them. One may not remove spoiled pieces of lettuce from a salad on Shabbat, but one may remove spoiled leaves from a head of lettuce if this is necessary to access fresh leaves. It is permissible to check leaves of lettuce for bugs on Shabbat, and to remove bugs that are found.

If a person prepared tea with a teabag on Shabbat (following the relevant Halachic guidelines), is he then allowed to remove the teabag from the cup? At first glance, it appears that removing the teabag would violate the prohibition of Borer – separating – as one is removing Pesolet – an undesirable substance – from Ochel – the food he desires. The Halachic authorities discuss this question and rule that one may, in fact, remove the teabag from the cup, on the basis of a ruling of the Maharitatz known as "En Berera Be'lah," which means that the laws of Borer do not apply to removing a solid from a liquid. Just like one may, according to this position, remove an insect from a beverage on Shabbat, similarly, one may remove a teabag from a teacup. An additional question arises concerning the drops of liquid that fall from the bag into the cup during the process of removing the bag. At the moment when the teabag is hovering over the cup, drops of tea drip from the bag into the cup, which seemingly pose a problem of Borer. Even though by holding the bag over the cup one separates the Ochel (the drops of tea) from the Pesolet (the teabag), which is permissible, we should perhaps regard the bag as a Keli – a utensil. One of the conditions for allowing Borer on Shabbat is that the separation is done by hand, and not with a utensil. In this situation, however, one separates with a teabag, as the drops of water fall through the small perforations in the bag into the cup, seemingly in violation of the prohibition of Borer. Rabbi Moshe Halevi (Israel, 1961-2001) writes that one may remove the teabag from the cup even if drops of tea will then fall from the bag into the cup. He explains that even if we indeed regard a teabag as a Keli, it is certainly not a utensil made specifically for the purpose of separating, like a sifter or sieve. As such, the prohibition of Borer potentially applies in this case only on the level of Mi'de'rabbanan (Rabbinic enactment), since the Biblical prohibition applies only when using a utensil especially made for the purpose of separating. And when one removes a teabag from a cup, he certainly does not intend to have drops of tea fall from the bag into the cup, and thus this situation is one of "Pesik Resheh De'lo Niha Leh" – where one performs an action that will inevitably result in an action forbidden on Shabbat, but one has no interest in that forbidden action. "Pesik Resheh" is permitted on Shabbat when the prohibition involved was enacted by the Sages and is not forbidden on the level of Torah law. Therefore, since separating with a teabag is forbidden only by force of Rabbinic enactment, it is permissible to remove it from a cup even if drops will invariably fall from it. However, this line of reasoning suffices to permit removing the teabag only if one indeed has no interest in those drops of tea that fall from the bag. Some people, however, specifically want those drops in their cup of tea, as those drops have absorbed the flavor of the tea. This then changes the situation to one of "Pesik Resheh De'niha Leh," where one is interested in the resulting forbidden action, regarding which we cannot apply the leniency mentioned above. Therefore, the Shemirat Shabbat Ke'hilchatah (Rav Yehoshua Neubert, contemporary) rules that one should remove the teabag from the cup with a spoon, so that any drops that drip from the teabag will fall into the spoon and be discarded along with the teabag, such that no separation is done. This is also the ruling of Rav Yitzhak Zafrani in his Vayizra Yitzhak. Although those who are lenient in this regard and remove the teabag by hand have authorities on whom to rely, it is preferable to follow the stringent view and remove it with a spoon. Certainly, according to all opinions, it would be forbidden to intentionally hold the spoon over the cup of tea in order for drops to fall into the tea. Summary: After preparing tea on Shabbat, it is preferable to remove the teabag with a spoon, and not by hand. Some authorities permit removing it by hand, as long as one does not intentionally hold the bag over the teacup to allow drops to fall from the bag into the cup.

If a person on Shabbat is eating soup that has vegetables, and he wants to eat only the vegetables, without the liquid, he may not pour the liquid out of his spoon back into the bowl. Since he likes the vegetables and is not interested in eating the liquid, he must regard the vegetables as Ochel (desirable food) and the soup as Pesolet (undesirable substance). The laws of Borer (separating on Shabbat) require removing the Ochel from the Pesolet, and not the other way around, and it would thus be forbidden to spill the liquid out of the spoon so that only the vegetables remain. One would be required in this case to take the vegetables from the liquid, and not the liquid from the vegetables. This is the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba (listen to audio recording for precise citation). The Menuhat Ahaba also discusses the opposite case, of one who wants only the liquid, but not the vegetables. Of course, if the vegetables are in the bottom of the bowl and the liquid is on top, he can simply take liquid with his spoon without any concern. However, one might want to press down on the vegetables with the back of the spoon so that the liquid fills his spoon, without any vegetables. The Menuhat Ahaba writes that this is forbidden on Shabbat, as it violates the prohibition of Borer. One of the conditions for allowing Borer is that one must separate by hand, and not with a utensil, as separating by hand is considered the normal manner of eating, and not an act of separation. When one uses a spoon in its normal manner of use, filling the cup of the spoon with food or liquid, then we regard the spoon as simply an extension of one's hand, since this is the normal method of eating. However, using the back of a spoon to separate vegetables from liquid is not the ordinary way of eating with a spoon, and this would be considered separating with a utensil, as opposed to separating by hand. As such, separating in this fashion would transgress the prohibition of Borer and is forbidden on Shabbat. This is also the ruling of the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933). A third issue regarding Borer that could arise when eating soup on Shabbat is the use of a perforated spoon. If one wishes to eat only the vegetables without the liquid, he might want to use a perforated spoon which automatically drains the liquid and leaves the solid food. Hacham Bension Abba Shaul (Israel, 1923-1998), in his responsa, allows the use of a perforated spoon on Shabbat, based on several different lines of reasoning, though he concludes that one who is stringent in this regard is "deserving of praise." Most other authorities, however, including the Shemirat Shabbat Ke'hilchatah (Rav Yehoshua Neubert, contemporary) and Menuhat Ahaba, disagree with this ruling, and forbid the use of a perforated spoon on Shabbat. They follow the position of the Vayizra Yitzhak that a perforated spoon is considered a utensil designated for separating, like a sieve, and is thus forbidden to be used on Shabbat with the intention of separating. Although one may use a perforated spoon if he has no interest in separating the liquid from the solids, it may not be used with the specific intention of separating. According to the Vayizra Yitzhak, using a perforated spoon in order to eat the vegetables without the liquid would transgress the Torah violation of Borer, and thus many authorities, as mentioned, dispute Hacham Bension's position and forbid the use of such a spoon on Shabbat. This is, indeed, the Halacha. Summary: If one who eats soup on Shabbat wishes to eat only the vegetables without the liquid, he may not pour the liquid out of his spoon to leave only the vegetables, or use a perforated spoon. One who wishes to eat only the soup without the vegetables may not press down on the vegetables with the back of the spoon so that only the liquid fills the cup of the spoon.

One of the rules of Borer – separating foods on Shabbat – requires that one remove the Ochel (food) from the Pesolet (undesirable substance), and not the other way around. The question arises as to whether this Halacha applies to two perfectly edible foods, one of which one happens to dislike. If for example, a person has a pile of apples and oranges mixed together, and he likes apples but does not like oranges, must he ensure to remove the apples from the oranges? Must he consider the oranges "Pesolet" because he dislikes them, or are both fruits considered Ochel since they are both perfectly edible, such that he may separate them in whichever manner he chooses? This issue is subject to a dispute among the Rishonim (Medieval Halachic scholars). Tosafot (Talmud commentaries by Medieval French and German scholars), in Masechet Shabbat (74), write that the status of Pesolet is defined in relative terms, and thus even edible food would be considered Pesolet if one dislikes it. Rashi (Rabbi Shlomo Yitzhaki of Troyes, France, 1040-1105), however, appears to indicate that the status of Pesolet is defined by an intrinsic quality, and thus edible food cannot be considered Pesolet. Maran, in the Shulhan Aruch (319:3; listen to audio recording for precise citation), rules that if two edible foods are mixed together, one may separate them in whichever manner he chooses. As long as one separates by hand and with the intention of eating immediately, he may either remove the food he likes or the food he dislikes. Maran thus follows the view of Rashi, that an edible food does not have the status of Pesolet even if one happens to dislike it. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, in his glosses to the Shulhan Aruch, indicates that in such a case one must remove the food he likes, in accordance with Tosafot's opinion. The Be'ur Halacha (essays on the Shulhan Aruch by Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses this topic at length, noting that the Shulhan Aruch's formulation of this Halacha is based upon the Rambam (Rabbi Moshe Maimoindes, Spain-Egypt, 1135-1204), who likewise indicates that edible food which one dislikes is not considered Pesolet. In this context the Be'ur Halacha cites numerous Halachic authorities who follow this view, and maintain that when two edible foods are mixed together, one may separate them in whichever fashion he chooses, even removing the food he does not like from the food he likes. Nevertheless, the Be'ur Halacha concludes that since this issue involves a potential Torah violation, it is preferable to follow the stringent view and remove the food one likes from the food he does not like, and not the other way around. Even though the majority view among the Halachic authorities does not appear to require separating in this fashion, it is preferable to do so in order to avoid any possible violation of the Torah prohibition of Borer. This is the view taken by Sephardic Chief Rabbi Shelomo Amar, in his responsa Shema Shelomo (Orah Haim 10). Summary: One should follow the laws of Borer even when separating two edible foods, one of which he dislikes. Even though both foods are edible, it is preferable to ensure to remove the food he likes from the food he does not like, and not the other way around.

Is it permissible on Shabbat to separate food to serve it to somebody else? For example, may a mother remove edible food from an inedible substance in order to feed the food to her child? Assuming she follows the ordinary rules of Borer (separating on Shabbat) – meaning, she takes the desirable food from the undesirable substance, and this is done by hand and for immediate use – is this permissible, if she is not the one who will eat the food? The Hida (Rav Haim Yosef David Azulai, 1724-1807), in his work Birkeh Yosef, rules that the rules of Borer apply equally to one who separates food for himself and one who separates food for somebody else. As long as one meets the standard conditions for allowing separating foods, this may be done even to feed another person. The Hida draws proof to this ruling from the Gemara's discussion in Masechet Shabbat (74a) of Rav Bibai, who was serving fruit to the Rabbis on Shabbat, and instead of serving each one individually, he placed the basket in front of them. The Gemara raises the question of why Rav Bibai chose this method, noting that this may have been done simply as an expression of generosity, so that each guest can take as much as he likes. However, the Gemara also raises the possibility that this was done to avoid the issue of Borer. Rav Bibai may have ruled that one may not separate on Shabbat even if he removes the desirable food from the undesirable food, and thus he could not selected fruits from the basket for his guests and had to bring them the entire basket, instead. It is noteworthy that the Gemara did not mention the fact that Rav Bibai would have been separating food for other people, and not for himself. It appears from the Gemara's comments that this was not a factor at all, proving that the standard rules of Borer apply regardless of whether one is separating for himself or for somebody else. The Hida adds that this Halacha applies even if the person who separates the foods is unable to eat the food he is separating, such as if he had recently eaten meat and he is now handling dairy foods. Even in such a case, one may separate the foods for another person, as long as he follows the standard requirements of Borer. This is the ruling of Sephardic Chief Rabbi Shelomo Amar, in his work of responsa, and this is, indeed, the Halacha. Summary: The laws of Borer apply regardless of whether one wishes to separate food for himself or for somebody else. In both cases, separating is allowed if one removes the desirable food from the undesirable substance, and this is done by hand and for immediate use.

Hacham Bension Abba Shaul (Israel, 1923-1998), in a famous responsum (Or Le'sion, vol. 2, Siman 31), addresses the situation of a child who ate a very small amount of the food on his plate, and after the meal, his mother wants to return the untouched portion to the container to be stored for the next day's meal. One of the conditions to allow Borer – separating – on Shabbat is that the separating must be done for immediate use, such as if one separates food from an undesirable substance so it can be served at a meal that is about to take place. In the situation described, however, the mother removes the untouched food from the undesirable food in preparation for the next day's meal, and the question thus becomes whether this is permissible on Shabbat. Do we consider this a case of Borer, since the untouched food is being separated from the other food on the plate? Or, can we distinguish between the classic case of Borer, where two substances are actually mixed together, and this situation, where the foods are situated on the same plate, but are not mixed together? Hacham Bension rules that this would, indeed, constitute Borer and be forbidden on Shabbat if it is not done for immediate use. He writes that although in the Shulhan Aruch's discussion of Borer it refers to a case of foods that are "Me'urabin" ("mixed"), it is clear, in Hacham Bension's view, that Borer is not limited to situations of foods that are actually mixed together. As long as the foods are close together, as they usually are if they are on the same plate, the laws of Borer apply, and one would not be allowed to take one food from the other for any purpose other than immediate use. Sephardic Chief Rabbi Shelomo Amar discusses this issue in his work Shema Shelomo (Orah Haim 10), and writes that if the foods are in separate compartments in the plate – like some children's plates have – then certainly one may remove food from one compartment. In such a case, the foods are clearly separate, and thus taking from one compartment would not constitute Borer. And even in an ordinary plate, Rav Amar writes, there is room to be lenient and allow separating the untouched food, in contrast to Hacham Bension's stringent ruling. Rav Amar notes that both the Rambam and Shulhan Aruch speak of Borer in the context of items that are mixed together, and the Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933), in discussing the Rama's ruling (based on the Terumat Ha'deshen) concerning Borer as it applies to different kinds of fish, comments that this refers to fish that are mixed together. Hence, there is a basis to argue that Borer does not apply to different foods that are placed near one another on a plate but not actually mixed with one another. Indeed, Rabbi Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba (vol. 2), rules that Borer applies only when two foods are mixed together. As for the practical Halacha, then, those who are lenient in this regard certainly have on whom to rely. However, in light of the stringent ruling of Hacham Bension, and as the issue at stake involves a potential Torah prohibition, it is preferable to be stringent and not separate foods on a plate even if they are not mixed together. Summary: If there are different foods on a plate that are not mixed together, it is preferable not to take one food from the plate unless this is needed for immediate use. However, those who are lenient in this regard have authorities on whom to rely. A common example is when a child ate one food on the plate but not another, and the parent wishes to take the untouched food and return it to the pot or container for the next meal.

The Shulhan Aruch (Orah Haim 319:1) delineates three conditions that must be met for Borer – separating mixed substances from one another – to be permissible on Shabbat: 1) One must separate the Ochel (edible food) from the Pesolet (inedible food), and not the other way around. 2) One must separate "Be'yad" – by hand, and not with a utensil. 3) One must separate "Mi'yad" – for immediate purposes, and not for a later time. The first condition, that the edible food must be separated from the inedible food, is based on the premise that the normal process eating entails taking food and placing it in one's mouth. Removing the Ochel from the Pesolet is thus considered eating, and not an act of separating, and is therefore permissible on Shabbat. Tosafot (Talmud commentaries by Medieval French and German scholars), however, in Masechet Shabbat (74), impose an important restriction on this Halacha. They claim that this condition applies only if there is more edible food than inedible food. In such a case, the normal way of separating would be to remove the inedible food, which would be far simpler given that it is the minority. In order to avoid the Torah prohibition against separating on Shabbat, therefore, Halacha requires separating the Ochel from the Pesolet, which is the abnormal manner of separating in such a case. If, however, there is more Pesolet than Ochel, then the normal method of separating would be to separate the edible food from the inedible substance. In order to avoid the prohibition of Borer, one would have to separate in the opposite manner, removing the Pesolet from the Ochel. According to Tosafot, then, before separating two substances that are mixed together, one must first determine which substance constitutes the majority and which constitutes the minority, as this will determine the Halachically permissible method of separation. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) cites Halachic authorities who note than the Shulhan Aruch did not accept Tosafot's position, or even take it into account at all. According to the Shulhan Aruch, the respective proportions of the Ochel and Pesolet are of no Halachic consequence with regard to the laws of Borer, and in all situations, one must remove the edible food from the inedible food, and not the other way around. This is the ruling of Sephardic Chief Rabbi Shelomo Amar, in his work of responsa Shema Shelomo (Orah Haim 10:1), and this is, indeed, the accepted Halacha. Summary: If edible food is mixed with an inedible substance, one may remove the edible food from the inedible substance, but it is forbidden to remove the inedible substance from the edible food. This applies regardless of which of the two substances constitutes the majority in the mixture.

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