Here is the text of Kol Chamira for tonight and tomorrow, from a Haggadah.
Click on the image to make it larger.
Chamira is seor, sourdough, which can make other things chametz. Chami'a is the Aramaic word for chametz.
Some say, for each kol chamirah, the phrase libatel ve-lehevey hefker keafra de-ar'a, with the word hefker added.
While you are here, why not take a look around? Or download this free, funny, and scholarly Haggadah -- The Absolut Haggadah, 2010 Vintage.
Some say, for each kol chamirah, the phrase libatel ve-lehevey hefker keafra de-ar'a, with the word hefker added.
While you are here, why not take a look around? Or download this free, funny, and scholarly Haggadah -- The Absolut Haggadah, 2010 Vintage.
9 comments:
Some Siddurim tell you to say it 3x and to add the word "hefker" only the third time.
interesting.
do you know if this is kabbalistic, or whether it is a Pappaistic attempt to be yotzei all the shitos? (with the second time with "chashiv", "yadana"?)
after the first time saying it, shouldn't it no longer exist? though come to think of it, that might be why "hefker" is only used the last time -- we want to say it thrice, but if we say hefker earlier it would no longer be in our reshus...
hkv (hag kasher vesameah),
hi
See here, in the paragraph that starts with ואחר בדיקת חמץ, where he says to say it in one of the times at least. The mahzorim say to say it in the last one.
In Hachi Nami - it's just for Hizzuk, apparently.
makes sense. thanks.
it seems like he wants to allow maintaining the old authentic traditional nusach, but also wants to be machmir in case it needs to be specifically via hefker.
(my own position on this is that bittul need not operate on the level of hefker, but that is another story.)
i wonder, though, at his nusach. this seems rather problematic. Rav Ovadia Yosef writes:
"כל חמירא דאיכא ברשותי דלא חזיתיה ודלא ביערתיה ליבטיל ולהוי כעפרא דארעא"
despite his translation of כל חמץ ושאור, chamira is *just* sourdough. so when do you nullify the chametz?!
kt,
josh
See the Aruch Hashulhan 434:5 here:
ואומר: "כל חמירא דאיתא ברשותי, דלא חזיתיה ודלא בערתיה – ליבטל וליהוי כעפרא דארעא." ונתקן בלשון ארמית, מפני שכן היה לשונם, וגם הוא קרוב ללשון הקודש.
ויכול לבטל בכל לשון שירצה. ואדרבא: אם הוא עם הארץ, או אשה המבטלת – טוב יותר לומר בלשון שמבינים. וצריכים לפרש "חמץ" ו"שאור", ולשון "חמירא" כולל שניהם. ובנוסחתינו בסידורים הוא: "כל חמירא וחמיעא", וכן בסופו: "וליהוי הפקר כעפרא דארעא". ואין נפקא מינה בזה, אך העיקר שיבינו מה שאומרים, דאם אינם מבינים – אין זה ביטול, ואינו כלום (מגן אברהם סעיף קטן ו).
:)
yes, i know. and this nusach appears as well in earlier sources. e.g. see the Tur, same siman. i was having a bit of fun. It is certainly well established, and people certainly have both in mind. and language changes organically, and it means what it has *come* to mean.
but what is Aruch Hashulchan's evidence of this, other than bold assertion? Dr. Steiner, an expert Semitic linguist, told us in a Galilean Aramaic course that Chamira is sourdough and Chamia is chametz. And showed us a that Rav Soloveitchik {??} held it was problematic reversing them.
In Onkelos, on Shemot 12:19:
שִׁבְעַת יָמִים--שְׂאֹר, לֹא יִמָּצֵא בְּבָתֵּיכֶם: כִּי כָּל-אֹכֵל מַחְמֶצֶת, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל--בַּגֵּר, וּבְאֶזְרַח הָאָרֶץ.
the translation is:
שִׁבְעָא יוֹמִין--חֲמִירָא, לָא יִשְׁתְּכַח בְּבָתֵּיכוֹן: אֲרֵי כָּל דְּיֵיכוֹל מַחְמְעָא, וְיִשְׁתֵּיצֵי אֲנָשָׁא הַהוּא מִכְּנִשְׁתָּא דְּיִשְׂרָאֵל--בְּגִיּוֹרַיָּא, וּבְיַצִּיבַיָּא דְּאַרְעָא
we need some evidence that chamira can include both of them.
chamira in the gemara, for example. in Pesachim 30b, הואיל ותדירי למילש בהו חמירא ומשהו בהו חמירא כבית שאור שחימוצו קשה דמי
it means sourdough.
are there any instances where chamira means both? i don't know of any offhand...
kt,
josh
one good instance is here, Pesachim 4a:
על מי לבדוק על המשכיר לבדוק דחמירא דידיה הוא או דלמא על השוכר לבדוק דאיסורא ברשותיה קאי
and another:
דאמר להו רבא לבני מחוזא : בעירו חמירא דבני חילא מבתייכו:
also, avoda zara 66a.
Post a Comment