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{{Good}} [[Image:nuts.jpg|300px|right]] ==Definition and categories of Borer== {| |- | #Borer is one of the 39 forbidden [[Av]] Melachot of [[Shabbat]]. Borer can be defined as taking something out of a mixture at random and placing it in a designated group or pile.<ref>Sh"t Mechaze Eliyahu in name of Rav Shlomo Zalman and Rav Elyashiv, [[Shabbos]] Kitchen pg 85. Mishna Brurah in his introduction to Siman 319 writes that Borer is one of the [[Av]] Melachot and incurs the same penalties of a Chatat Korban for an unintentional violation and stoning for intentional violation. Unfortunately, many people transgress this prohibition without thinking because it's a very common activity and almost unavoidable. </ref> #One violates Borer on a Deoritta level in one of three ways. The common factor between all of them is that such is the normal way Borer is done during the weekday.<ref>Mishna Brurah (319 introduction). </ref> ##Separating refuse from food is a violation of Borer. Even if one takes the food with one's hands with intent to eat the food immediately, one still violates Borer on a Deoritta level.<ref>Mishna Brurah (319 introduction). </ref> ##Using an instrument specifically designed for separating, such as a strainer or a sieve is a violation of Borer. Even if one takes the food from the refuse for immediate use, nonetheless, one violates Borer on a Deoritta level.<ref>Mishna Brurah (319 introduction). </ref> ##Separating to eat the food after some time. Even if one separates with one's hands the food from the refuse, one still violates Borer on a Deoritta level.<ref>Mishna Brurah (319 introduction).
 *The Gemara (74a) cites a cryptic Braisa, which seems self-contradictory: the Braisa first permits selecting from a food mixture and then rules that doing so is forbidden by Torah law. The Gemara suggests five ways to reconcile the Braisa, three of which remain relevant. First, one may select from a food mixture by hand but it is forbidden by Torah law to select using a specialized sorting instrument such as a sieve. Second, one may select from a food mixture as long as one takes the Ochel (food) from the Psoles (non-food) but it is forbidden by Torah law to select the Psoles from the Ochel. Third, one may select from a food mixture for purposes of immediate consumption but selecting and then putting aside for future use is forbidden by Torah law. * Rabbeinu Chananel (74a-b) understands that the three answers of the Gemara do not disagree; in order to avoid Borer one must fulfill all three conditions by separating the Ochel from the Psoles by hand for immediate use. While the halacha follows Rabbeinu Chananel, since Shulchan Aruch 317:1 agrees with him, it is interesting to note that not all rishonim agree. *For instance, Rashi 75a s.v. vehatanya holds that as long as a person does the separation immediately before eating it is permitted. Rashi's opinion seems to be that the primary requirement is that perform an action as part of the process of eating. In any event, Tosfot 75a s.v. vahatanya disagrees with Rashi's approach and seems to require at least that the selection be for immediate consumption as well done with one's hand. Perhaps Tosfot believes it is only permitted to separate foods if it is significantly different from the way that a person would separate for storage.</ref> ||{{#ev:youtube|s6GQegxmzAs}} |} ==In the Mishkan== #In the construction of the Mishkan, Borer was performed as part of the process of manufacturing dyes.<ref>Rashi 73a s.v. Haofeh </ref>; after the dye plants were threshed, any impurities that could not be removed by winnowing, such as rocks and pebbles were hand-selected out of the mixture.<ref>Rambam Peirush Hamishnayos 7:2, Rashi 73a s.v. Haborer </ref> ==Separating for other people== #One is permitted to separate for other people as long as one does it for immediate use, with one's hand, and food from the refuse.<ref>Rama 319:1 writes that it's permissible to separate for others to eat. Mishna Brurah 319:6 clarifies that it's permissible even if one is preparing for others but he himself isn't eating from the food that was separated. See Chazon Ovadia Shabbat Vol. 4 page 183 </ref> #One is permitted to separate for guests (or peel fruits) enough food that it should be presentable even if one knows that not all of the food will be eaten.<ref>Sh"t Rav Pealim 1:12 writes that it's logical that it's permissible to separate food to fill a plate or basket for guests even if the guests won't eat all the food because one is separating for an immediate purpose of serving the guests respectfully. This is also the opinion of Ben Ish Chai (Beshalach 3), Or Letzion (vol 2 chap 31:3), and Shemirat Shabbat Kehilchata (chap 3:40 note 115) in name of Rav Shlomo Zalman. Rav Ovadia Yosef (Chazon Ovadia Shabbat Vol. 4, pg 185-186 (footnote 7)) disagrees and says you can only separate the necessary amount for guests to eat. </ref> #It's permitted to separate for animals as long as it's for immediate use, with one's hand, and one separates the food from the refuse.<ref>Shemirat Shabbat KeHilchata 3:7 </ref> ==The Permitted Way to Separate== #In order to permit selecting on [[Shabbat]] you must fulfill the following three conditions: ##You must separate what you want from what you don't want. ##You must separate with one's hand. ##You must separate for immediate use or just prior to a meal (the amount of time it takes to prepare the food).<ref>Gemara Shabbat 74a, Shulchan Aruch O.C. 319:1-2, Shemirat Shabbat KeHilchata 3:2 </ref> ==Clarification of the First Condition: Good from Bad== ===Taking Good with Bad=== #It's permissible to remove the refuse together with a piece of a good food.<ref>Taz 319:13 writes that when removing a fly from a drink it's permissible if one takes the fly with some liquid with it. Most achronim hold like the Taz including Kitzur Shulchan Aruch 80:19, Mishna Brurah 319:61, Shemirat Shabbat KeHilchata 3:18, and The 39 Melachos (Rabbi Ribiat, vol 3 pg 419). *Chazon Ish explained that the Taz means that since the fly was contained in a separate mixture of liquid removing that mixture entirely and not separating within the mixture is permissible. According to this, a significant amount of liquid must be removed with the fly so that it can form it's own mixture. *However, [[Shabbos]] Kitchen (pg 104-5 in the note) writes that the Mishna Brurah disagrees with the Chazon Ish and concludes that a particle of liquid suffices and that the Taz's leniency would apply to dry foods. The [[Shabbat]] Kitchen explains that the reason of the Taz's leniency is because of it's not similar to the way borer is normally done. *Iglai Tal #6 writes that the Taz's leniency only allows you to do it right before the eating. [[Shabbos]] Kitchen argues that it should be permitted even for storing away. Menuchat Ahava 7:11 agrees. See Sh"t [[Tefillah]] lemoshe 1:49(9) who argues on the Chazon Ish.</ref> # Some say that one should make sure that one remove a substantial amount of good together with the bad.<ref>The 39 Melachos (Rabbi Ribiat, vol 3 pg 421) based on Chazon Ish </ref> ===In One's Mouth=== #If one has food in one's mouth one may remove what you don't want from what you want.<ref>Igrot Moshe O"C 4:74 Borer 7, Shemirat Shabbat KeHilchata 3:11, and [[Shabbos]] Kitchen (pg 103) </ref> ===Peels=== #If a food has a peel that covers it entirely one may remove the part that's unwanted (peel) from the part that's desired (fruit), however this action must be done right before the meal and with one's hand.<ref>Shulchan Aruch O.C. 321:19, Biur Halacha 321:19:4 s.v. LeKlof, Menuchat Ahava (vol 2 7:11), and Shemirat Shabbat KeHilchata 3:29 </ref> #Where it's impossible to separate the food from the waste it's permissible to take out the waste. For example, one who cuts open a cantaloupe may scoop out the seeds and leave the fruit.<ref>[[Shabbos]] Kitchen (pg 103) in name of Rav Scheinberg </ref> #It is permissible to remove an inedible shell or peel from a food as long as it's done by hand and immediately prior to eating. Examples include: ##eggshells ##onion peel ##potato peel ##banana peel ##sausages peel ##melon peel ##peanut shell.<ref>Shemirat Shabbat KeHilchata 3:31,34, Menuchat Ahava (vol 2, 7:7) </ref> ===Taking Refuse from the Food=== #It is forbidden to separate on [[Shabbat]] by taking the refuse from the food. It is forbidden even when it's done with one hand.<ref>S"A 319:4 writes that it's forbidden to take the refuse from food even with one hand. Mishna Brurah 319:17 writes that even though some don't have the words "one hand" in S"A, still one shouldn't be lenient to take to take refuse from food with one hand. This halacha is also found in Shemirat Shabbat KeHilchata 3:22. </ref> #One violates Borer by taking the refuse from the food even if one only separated a portion of the refuse and didn't complete the separation.<ref>Shemirat Shabbat KeHilchata 3:10 </ref> #It's forbidden to separate refuse from food even if the refuse is slightly edible.<ref>Mishna Brurah 319:7 writes that it is rabbinically forbidden to separate the refuse from the food even if a refuse is slightly edible. </ref> ===Taking a Desired Food from an Undesired One=== #If there are two foods that are mixed and one wants one to eat one now and not the other, the one he wants to eat is called the 'food' and the unwanted one is called the 'refuse' and so it is forbidden to take the unwanted one from the other.<ref>Shulchan Aruch O.C. 319:10, Mishna Brurah 319:13-4, [[Shabbos]] Kitchen pg 86 </ref> #For example, if almonds and walnuts are mixed, and one only intends to eat the almonds, one may take the almonds from the mixture but not the walnuts.<ref>Shemirat Shabbat KeHilchata 3:3 </ref> ===Separating Two Foods to be Used for Later=== #If there's two foods (meaning both are desired for use) there's a dispute whether one is allowed to separate for later use, Ashkenazim should be strict and Sephardim may be lenient.<ref>The Pri Megadim (M"Z 319:2) writes that there's a logic to permit separating two foods if one will eat both but just after some time since in this case there's no food being taken from refuse, and concludes with a Tzarich Iyun. However, the Mishna Brurah 319:12 (also reiterated in Biur Halacha 319:3:1 s.v. Hayu) based on Tosafot [[Shabbat]] 74a s.v. "hay lifanav shnei mini ochlin" argues that it's a definite violation of Borer to separate the two foods. Or Letzion (vol 2 chap 31 note 4), Menuchat Ahava, and [[Shabbos]] Kitchen (84) rule like Mishna Brurah. Yalkut Yosef ([[Shabbat]] vol 3 pg 279; see Sh"t Yabia Omer 5:31:5) brings two opinions and leaves it as a doubt. Sh"t Maharshag 1:54 also leaves this question in doubt. </ref> #It's permissible to separate a food that's not desired now but desired for later in the same meal from another food that's desired right now.<ref>[[Shabbos]] Kitchen (pg 103), Shemirat Shabbat KeHilchata 3:65 </ref> ===Examples=== #It's permissible to remove a sticker, label, or foil stuck to [[challah]], as long as it is done right before eating.<ref>Shemirat Shabbat KeHilchata 3:31 </ref> #One may remove honeydew or other melon seeds which are concentrated in the center of the fruit if done right before eating.<ref>Shemirat Shabbat KeHilchata 3:33. He explains that since it is impossible to access the fruit without removing the seeds, they are similar to a peel which is permitted to remove and isn't considered a forbidden separation of bad from good. Nonetheless, it should be done for immediate consumption. He adds that Rav Shlomo Zalman held that seeds which spill out of the fruit easily aren't considered one unit with the fruit at all.</ref> #A knife isn't considered a utensil designated for borer and may be used to peel.<ref>Shemirat Shabbat KeHilchata 3:31 </ref> #One may remove a stem from a fruit right before eating.<ref>Shemirat Shabbat KeHilchata 3:35 </ref> #It's permissible to crack a nut with a nutcracker.<ref>Shemirat Shabbat KeHilchata 3:38 explains that a nutcracker just breaks the shell but doesn't complete the separation. </ref> #If a candy wrapper got stuck to the candy, one should only remove the wrapper right before eating.<ref>Shemirat Shabbat KeHilchata 3:39 </ref> ==Clarification of the Second Condition: With One's Hand== #It's forbidden to use a sieve or strainer.<ref>Shulchan Aruch 319:1 </ref> #A utensil like a fork is permissible if it's used as an extension to one's hand, meaning it's used not to get one's hands dirty or in order to pick up a liquid but it doesn't help one separate any better than if one did it with one's hands. Some Sephardic authorities permit under all circumstances.<ref>Rabbi Moshe Feinstein in Sh"t Igrot Moshe O"C 1:126, Brit Olam (Borer #28), Shemirat Shabbat KeHilchata 3:45, and [[Shabbos]] Kitchen permit using utensils when they are used as because one can't touch it with one's hand (because of manners or the food is hot) but when it's used to aid in separation, the utensils are forbidden. However, Yalkut Yosef ([[Shabbat]] vol 3 pg 261) in name of [[Rabbi Ovadyah Yosef]], Menuchat Ahava (vol 2 7:7), and Sh"t Or Letzion (1:27 pg 68) permit it under all circumstances. Lastly, Rabbi Shlomo Amar in Sh"t Shema Shlomo 1:8 writes that it's preferable to be strict like the Igrot Moshe, however in cases of great need or if there's a doubt whether it's aiding the separation or it's for convenience, it's permissible. </ref> #Some say that using a peeler is an issue of using a tool designated for Borer.<ref>39 Melachos (v. 2, p. 404) citing the Eglei Tal</ref> [[Image:Coffee_filter.jpg|right|150px]] ===Coffee Filters and French Press=== {{Using a French Press or Filter on Shabbat and Yom Tov}} ==Clarification of the Third Condition: Immediate== #It is only permitted to separate with intent to eat the food immediately, while it's forbidden to separate with intent to eat the food after some time even within the same day.<ref>Shulchan Aruch 319:2 rules that separating food in one's hand for later in the day is considered like separating to store the food and one violates Borer Deoritta. </ref> #Separating before a meal for the time it takes to prepare the meal is considered separating for immediate use. For example if it takes half an hour to prepare for the meal one may separate only within a half hour of the meal.<ref>Mishna Brurah 319:45 says that the borer must be done right next to the meal. Even though the Ben Ish Chai (Beshalach 1) writes that within a half hour of the meal is considered immediately before the meal, Sh"t Igrot Moshe 4:74 (Borer #13) holds that one only has the time it takes to prepare the meal prior to the meal. Shemirat Shabbat KeHilchata 3:63, The 39 Melachos (Rabbi Ribiat, vol 3 pg 412), [[Shabbos]] Kitchen (pg 100), Yalkut Yosef ([[Shabbat]] vol 3 pg 265 486), and Menuchat Ahava (vol 2 7:6) also concur. See [https://www.yutorah.org/sidebar/lecture.cfm/797572/rabbi-hershel-schachter/shiur-7-shabbos-borer/ Rav Hershel Schachter (Shabbos #7 min 26)] who sounds like that the primary opinion would also permit from Friday night after the meal to Shabbat lunch.</ref> One may not separate and then take a few minute break before the meal.<ref>The 39 Melachos (Rabbi Ribiat, vol 3, pg 412). [https://www.yutorah.org/sidebar/lecture.cfm/905246/rabbi-mordechai-i-willig/morasha-kollel-iyun-zoreh-borer-u-meraked-10/ Rabbi Mordechai Willig (Morasha Kollel Borer #10, min 3-7)] cited and agreed the Ayil Meshulash p. 119 that one may not use a walk after doing borer preparations for the meal. One can do other meal preparations can be done after the borer before the meal. If one prepared for the meal so that it would be ready and immediately and then the meal was delayed because of a child or waiting for guests that is not a problem.</ref> #Separating right before a meal is permissible even if one will only eat the food later in meal which may be after several hours. However, separating to eat food after the meal or in another meal is forbidden.<ref>Mishna Brurah 319:5 writes that separating with intent to eat the food after the meal or in another meal is forbidden. </ref> #Some say that the time limit for separating food from other food has a longer time period that separating food from waste, however, Ashkenazim shouldn't rely on this, and Sephardim shouldn't rely on this unless there's a great need.<ref>Rambam ([[Shabbat]] 8:13) writes that one violates Borer if one separates for later in the day such as separating in the morning with intent to eat in the evening. Bet Yosef (319:1-3; Bet Yosef is the author of S"A) explains that the Rambam holds that by separating two foods (one that's wanted and one unwanted) one is permitted to separate even if one will eat it in the next 3-4 hours, whereas separating a food from a refuse is permitted to only immediately prior to a meal. [Yalkut Yosef ([[Shabbat]] vol 3 pg 278) quotes Rabbi Moshe Hershler's notes to Ramban (note 158) who explains that by food and refuse, separating makes the food edible and that's only permissible if one eats it immediately, however by two foods, separating is only forbidden as it sets aside two foods and that only is forbidden if it's stored away for a long time.] Shulchan Aruch O.C. 319:1-3 uses the same language of the Rambam which implies that S"A holds of the distinction he made in the words of the Rambam. Machasit HaShekel 319:6 notes this. However, Beiur Halacha (319:3 s.v. SheBirer) quotes the Tosefet [[Shabbat]] and Maaseh Rokeach who argue on the distinction of the Bet Yosef and the language of the Rambam is just imprecise. This is also the opinion of the Mishna Brurah 319:16. However, Rama 319:1 rules that it is only permitted to separate right before a meal, seemingly making no difference whether it's separating between food and refuse or between two foods. Machasit HaShekel 319:6 (in explanation of Rama) agrees. Yalkut Yosef ([[Shabbat]] vol 3 pg 278) brings two opinions on this issue and even though that in the footnote it sounds like it's permissible because of a Sfek Safeka, he concludes by leaving it unresolved. </ref> #If one separated in order to eat immediately and then changed his mind and decided not to eat, some say that he violated Borer, while others say it's permissible after the fact, therefore one should avoid such a situation.<ref>Shaar HaTziyun 319:5 quotes the Pri Megadim who says that after the fact the food is permitted if one had in mind to eat it immediately even if one changes his mind afterwards. Yalkut Yosef ([[Shabbat]] vol 3 pg 272) brings this as a doubt and says that one should avoid such a situation. </ref> ==Alternative ways to permit Borer== #One may throw all of the items of a mixture onto a table or on the ground so that they scatter. Once the items are separate identifiable units it is permitted to use each one separately without any prohibition of Borer.<ref>Based on [[Shabbat]] 74a, it seems that throwing a mixture out of the container so that the pieces separate so it's not a mixture anymore would be permitted and allow one to put away each piece of the mixture separately. This is also the opinion of Shemirat Shabbat KeHilchata 3:3 (note 6 in name of Rav Shlomo Zalman), Sh"t Igrot Moshe 4:74 Borer #11</ref> #Taking off a piece of food (wanted part) along with the non-wanted food is permitted.<ref>Mishna Brurah 319:61 and 62. Chazon Ish (53:16) disagrees.
 The Taz (319:13) writes that one cannot remove a fly from one's soup because it would be considered Borer; however one can remove some soup with the fly. The Mishneh Brura (319:61) understood the Taz to mean that it's not Borer when good was removed with the bad. However, the Chazon Ish 53:16 understood the Taz differently. He thought that only the soup surrounding the fly was considered mixed with the fly. Therefore the soup removed allowed the fly to be removed because the entire mixture was removed. It follows that removing a little good with the bad would be Asur. </ref> ==What constitutes a mixture?== #A group of identical items isn't considered a mixture and may be separated without violating borer.<ref>Rama 319:3 rules that it's permissible to seperate peices of fish by the size since it's all one type of food. Mishna Brurah 319:15 writes that even though the Taz argues on the Rama, most achronim agree with the Rama. So write's the [[Shabbos]] Kitchen (pg 87-88) and Shemirat Shabbat KeHilchata 3:24 that there's no borer when separating indentical objects. </ref> #However, if there's a difference in the species, taste, function, or quality in the foods the group of items is considered a mixture.<ref>[[Shabbos]] Kitchen pg 90 </ref> #The following are examples of groups that constitute a mixture being that the items are different in some of the above respects: ##cooked and baked apples have different tastes <ref>[[Shabbos]] Kitchen pg 90 </ref> ##boiled and roasted chicken have different tastes <ref>Mishna Brurah 319:15 </ref> ##soup spoon and teaspoon have different functions <ref>Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref> ##kitchen and table knife have different functions <ref>Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref> ##large and small plates have different functions <ref>Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref> ##spoons and forks have different functions <ref>Ayil Meshulash pg 16, [[Shabbos]] Kitchen pg 90 </ref> ##[[matzah]] meal and [[matzah]] chunks have different functions <ref>Pri Megadim M"Z 319:2, [[Shabbos]] Kitchen pg 90 </ref> ###It's permissible to take full [[matzah]] boards from a box which has broken pieces in order to have two full boards for Lechem Mishna even if one does this by taking out one board at a time and putting back the broken boards.<ref>Shemirat Shabbat KeHilchata 3:28 </ref> ###However, one may not take all the broken pieces out of a stack of [[matzah]]'s with whole and broken boards of [[matzah]] unless one plans on using all the [[matzah]] (broken and whole) for that meal.<ref>Shemirat Shabbat KeHilchata 3:28 </ref> #Something as having a different qualities if the undesired one is eaten only out of necessity: <ref>Mishna Brurah 319:7, [[Shabbos]] Kitchen pg 90 </ref> ##fresh and spoiled grapes have different qualities <ref>[[Shabbos]] Kitchen (pg 91) </ref> ##cooked and burnt meats have different qualities <ref>Mishna Brurah 319:15 </ref> #If only part of the fruit is spoiled one may remove that fruit from a mixture of good fruits. However, an altogether rotten fruit may not be removed from a mixture of good fruits. <ref>Shemirat Shabbat KeHilchata 3:25 </ref> #In a group of items of different sizes or colors, the difference in size or color doesn't make it a mixture unless it changes it's function.<ref>Rama 319:3, [[Shabbos]] Kitchen pg 90, Shemirat Shabbat KeHilchata 3:24,7 </ref> #One may take items from a mixture of two different types but should be careful not to separate the different types by size. For example, one shouldn't assort a basket of apples and pears by separating by size.<ref>Shemirat Shabbat KeHilchata 3:26 </ref> #One may separate different items some of which are more aesthetically pleasing from others which are less aesthetically pleasing as long as both objects are equally usable.<ref>Shemirat Shabbat KeHilchata 3:28 </ref> ==What type of arrangement is considered a mixture?== #There's three possible arrangement of mixtures. 1) A mixture can consist of disparate objects that are near each other. 2) A mixture is formed when there's items attached to one another. 3) Items on top of one another also form a mixture.<ref>[[Shabbos]] Kitchen (pg 91-95). 39 Melachos (vol 2, pg 388) writes that items which are mingled, attached, or absorbed one into the other can form a mixture. </ref> #However, if the items are readily distinguishable because of a clear and striking difference of consistency or structure are not considered a mixture. For example, meatballs in sauce is not a mixture.<ref>39 Melachos (vol 2, pg 391) </ref> ===Items that are close=== #A group of objects are considered a mixture if the individual items lose their identity as individuals and the items are seen as a group and not individuals. This includes examples such as ##beans, barley, potato, and meat in a chulent, ##mixed nuts in a bowl, ##spliced fruit in a bowl ##pile of utensils ##platter of different types of deli ##platter of different types of cakes <ref>[[Shabbos]] Kitchen (pg 92-3) </ref> #The greater amount of objects in a concentrated area makes the items form a mixture. The larger the objects the more items that are needed in order for the items to lose their identity.<ref>[[Shabbos]] Kitchen (pg 92) </ref> #If the group of objects is possibly a mixture and it's unclear we're strict to consider it a mixture not to do borer.<ref>[[Shabbos]] Kitchen pg 91 writes that we are very strict by borer since it's possible to violate borer on a deoraitta level by lacking just one the three requirements. </ref> #A totally rotten fruit among good fruits constitutes a mixture and so one may not remove a good fruit if one doesn't intend to eat it immediately. However, one may remove a fruit that's surrounding the fruit that's adjacent to the rotten fruit.<ref>Shemirat Shabbat KeHilchata 3:25 </ref> ===Attached items=== #Items that are attached are considered a mixture. This includes the following examples: ##fat attached to meat ##peels on fruits ##shells on nuts or eggs ##a damaged part of a fruit to the fruit <ref>[[Shabbos]] Kitchen (pg 93) </ref> ##the pit of the fruit to the flesh of the fruit <ref>[[Shabbos]] Kitchen (pg 112) </ref> #It's permissible to separate the items that are attached except at the junction of their connection (as opposed to close items where even the outer items may not be separated). For example, it's permissible to cut away fat on meat if one leaves a sliver of the fat attached to the meat.<ref>[[Shabbos]] Kitchen (pg 107) </ref> ===Stacked items=== #If items are piled on top of one another, they are considered a mixture even if each item is individually recognizable.<ref>Mishna Brurah 319:15 (at the end), [[Shabbos]] Kitchen (pg 94-5) </ref> This includes the following examples: ##different type of plates (or sizes) in a stack ##towels or clothes in a pile <ref>[[Shabbos]] Kitchen (pg 95) </ref> #It's permissible to remove unwanted top items in order to reach a wanted item on bottom of the mixture.<ref>[[Shabbos]] Kitchen (pg 107-8), Mishna Brurah 319:15 </ref> ==Separating non-food items== #It's forbidden to separate a mixture of non-food items such as clothing or vessels.<ref>Kitzur Shulchan Aruch 80:17, Mishna Brurah 319:15, Shemirat Shabbat KeHilchata 3:1, [[Shabbos]] Kitchen pg 86, 39 Melachos (vol 2, pg 382), and Yalkut Yosef ([[Shabbat]] vol 3 pg 327). See the Aruch HaShulchan 319:7 who is lenient. </ref> According to Sephardim some say that one may be lenient.<ref>[http://www.dailyhalacha.com/displayRead.asp?readID=365 Rabbi Mansour] on Dailyhalacha.com writes that it's permissible for Sephardim to sort silverware on [[Shabbat]]. Yalkut Yosef ([[Shabbat]], vol 3, pg 330 and 490) and Sh"t Yabia Omer 5:31 are lenient in certain cases.</ref> #One may not select clothes from the cabinet except right before using them, however, it'd be forbidden to take them out of the closet at night for the next morning.<ref>Shemirat Shabbat KeHilchata 3:68. See, however, 39 Melachos (vol 2, pg 388) who writes that clothes in a closet is not considered a mixture. </ref> #One shouldn't remove a book from a bookcase except right before one plans on reading it. It's permissible to remove the book, read a little in it immediately and leave it for later.<ref>Shemirat Shabbat KeHilchata 3:69 </ref> #A selection may be made prior to immediate use only if the immediate use is the primary purpose of that object. For example, one may not sort different mixed foods before storing them in the refrigerator as storing food is the primary use of food. Similarly, one may not remove the shell of an egg before continuing in the process of making egg salad if one doesn't intend to eat the egg salad immediately after it's made.<ref>Shemirat Shabbat KeHilchata 3:71-3 </ref> #One may not remove a drink bottle from a refrigerator where the bottles are jumbled together except for immediate use of drinking (or taking it out to lose its chill and then drink).<ref>Shemirat Shabbat KeHilchata 3:74 </ref> #Ideally, one should eat all the food that was separated in preparation for the meal, however, if there are leftovers of food that was separated for the meal or one changed one's mind not to eat, the food may be eaten later on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 3:75 </ref> #One may not organize a stack of papers in an order unless one intends on reading them immediately.<ref>Shemirat Shabbat KeHilchata 3:84 </ref> ===Toys and Games=== #One is forbidden from sorting a jumbled assortment of toys.<ref>Shemirat Shabbat KeHilchata 3:90, Yaladim Khalacha p. 81 citing Menuchat Ahava v. 1 p. 240</ref> #If a toy has many different pieces, with different shapes and colors and one doesn't care how they are arranged, one can put them all back into its container. However, if one wants to have the pieces with different colors separate (such as red checkers and black checkers) one may not separate them on Shabbat after playing with them to clean up. It would still be permitted before playing since it is being separated for immediate use.<ref>Shabbat Kehalacha (Farkash 22:120)</ref> ===Silverware=== # It is forbidden to take a pile of forks and knives and separate them to set the table unless one is doing so immediately before the meal. If the forks and knives are already found in separate sections of a drawer they may be taken separately to set the table and there's no separation involved. <ref>Shemirat Shabbat Kehilchata 3:86</ref> #It's forbidden to sort a mixed group of cutlery to put them into separate compartments. Similarly, it's forbidden to pick out items of a certain variety, dry them and then place them back in their compartment. Sephardim may have room to be lenient.<ref>Shemirat Shabbat KeHilchata 3:86. See Chazon Ovadia (Shabbat Vol. 4, pg 204) where he is more lenient in this regard.</ref> #However, it is permitted to take one cutlery at a time, dry it and then place it in its compartment.<ref>Shemirat Shabbat KeHilchata 3:86 </ref> #Certainly, it's permissible to sort cutlery even from a mixture so that one can set the table for the meal that's going to start immediately after sorting the cutlery.<ref>Shemirat Shabbat KeHilchata 3:79 </ref> #Cutlery of different kind (knife, spoon, fork) and of different functions (cutlery for dairy and cutlery for meat, a serving spoon and a regular spoon) constitute a mixture.<ref>Shemirat Shabbat KeHilchata 3:78, 80 </ref> # One solution to separate a pile of silverware in a permitted fashion is to throw the pile of silverware on an empty table or counter and they separate on their own. Then once they are sufficiently far apart from one another then one can take the silverware one needs one at a time.<Ref>Igrot Moshe 4:74:11. See Shemirat Shabbat Kehilchata ch. 3 fnt. 6 and Haarot of Rav Elyashiv (Shabbat 74a) who endorse this idea.</ref> ===Separating Cards=== #Separating cards as part of a game, such as where one removes an undesired card, is a question of borer.<ref>Rav Asher Weiss Shabbat p. 327 writes several reasons why it could be allowed to separate cards in order to play cards but concludes that one shouldn't rely on them since they not brought in the earlier poskim. His reasons are perhaps one uses all of the cards equally, so it is considered one type (Rama 319:3). Also, the purpose of the separating isn't to accomplish anything since it is purely a game. Lastly, the cards aren't a food and some say that there isn't borer on non-foods (see Maharshag 1:54, 57).</ref> Some permit it.<ref>Avnei Yishpeh 8:74 based on Rama 319:3 since all of the cards are considered like one type of item.</ref> ===Putting Books Back on the Shelf=== #It's permissible and preferable that each person who prays to return their Siddur so that it doesn't cause those who have to clean up to be involved in separating.<ref>Shemirat Shabbat KeHilchata (chapter 3 note 239) </ref> #If one has a stack of sefarim on Shabbat one may not sort them and return them to the shelf. One is permitted to take one book at a time and return it to the shelf if one isn't particular about which book one takes. However, one should not make a pile of books and put back the books even if one does it one by one. Lastly, it's permitted to make a pile of books if one doesn't return them to the shelf.<ref>Shemirat Shabbat KeHilchata (in the old 3:81, in the new 3:88) and Or Letzion (vol 2 chap 31:4) writes that one may take a single book and return it to the shelf since one has no concern about which book he picks up. The Or Letzion adds that it's permitted to make a pile of books if one doesn't return them to the shelf, however, if one made a pile and now separates it one by one it's forbidden because one is taking something wanted from others that are not wanted temporarily. Sh"t Yabia Omer 5:31 permits returning the books to the shelf in any fashion. Rav Soloveitchik (Divrei Harav p. 169) held that there's no borer with separating a pile of Sefarim. 39 Melachos (vol 2, pg 391) writes that two sefarim piled one on the other is not a mixture.</ref> #One may not sort different books in a pile to put them back on the shelf, however, if one wishes to clear the table, one may pick up each book one at a time and place it on the shelf in it's appropriate shelf.<ref>Shemirat Shabbat KeHilchata 3:81 </ref> ===Taking Holy Items out of Garbage=== #If one finds a paper with Torah written on it in the garbage, one may remove the papers and read them a little right away. However, if one finds [[Tefillin]] or [[Tefillin]] straps in a garbage, one may remove them.<ref>Or Letzion (vol 2 chap 31:2) writes that one is permitted to remove papers that have [[kedusha]] from a garbage if one uses it right away since that is considered removing good from bad with one's hand for immediate use. However, if one finds [[Tefillin]] and it's impossible to use the [[Tefillin]] on [[Shabbat]], one is still permitted because one is considered as having separated for an immediate purpose of giving respect to the [[Tefillin]]. Yalkut Yosef ([[Shabbat]] vol 3 pg 333) writes that one doesn't have to read from the pages. </ref> ==Borer by Mistake== #If one took an object from a mixture with intent to eat it and it turns out to be undesirable one didn't violate Borer. For example, if one takes a fruit from a mixture with intent to eat it and it turns out that it's rotten one didn't do Borer.<ref>Shemirat Shabbat KeHilchata 3:5 </ref> ==Natural Borer== #It's permitted to cause a mixture to separate naturally if the borer would have occurred naturally anyway without your interference. For example, it's permitted to turn a bottle upright even though it'll cause the sediment to fall to the bottom since that would have occurred anyway.<ref>Shemirat Shabbat KeHilchata 3:6 </ref> ==Practical examples== ===Fish or meat bones=== #When preparing or eating fish or meat one must be careful not to separate the bones from the meat. One should eat the fish and spit out or remove the bones from one's mouth after one separated the bones from the meat. If that's not practical or convenient, one should hold the bone and eat the meat, hold the bone (with one's knife or hand) and cut away the meat, or to remove each bone and suck it. If none of those are possible, one should remove the bones with a bit of meat attached.<ref>Shemirat Shabbat KeHilchata 3:11,12. See [http://www.dailyhalacha.com/displayRead.asp?readID=817 Rabbi Mansour] on Dailyhalacha.com who is lenient like the Menuchat Ahava. </ref> #Some have the practice to remove the bones from fish or meat in the normal way, and they have what to rely on, however it may only be done in the course of eating.<ref>Shemirat Shabbat KeHilchata 3:13 </ref> #One shouldn't remove bare bones from one's plate when there's other foods right next to it, rather they should be left as is on the plate.<ref>Shemirat Shabbat KeHilchata 3:14 </ref> ===Chicken Skin=== It is permissible to remove chicken skin from chicken on [[Shabbat]] right before eating.<ref>Rama 321:19 writes that one may only peel an onion right before eating it. Magen Avraham 321:30 writes that the same is true of peeling an apple because it is a form of Borer. Pri Megadim A"A 321:30 asks that peeling apples shouldn't be considered Borer because most people eat the peel. Therefore, Rav Ovadyah in Chazon Ovadyah (vol 4, pg 195) and Yalkut Yosef ([[Shabbat]] vol 3 pg 304) rules like the Magen Avraham and only permits removing chicken skin right before eating. Ayil Meshulash (6:17) quoting Rav Elyashiv, Sh"t Bear Moshe 6:47 and Sh"t Az Nidbaru 7:16(1) agree. *Igrot Moshe 4:74 (Borer #8) writes that the halacha follows the Magen Avraham and not the Pri Megadim, however, chicken skin is a part of the chicken completely and removing it is like cutting a piece of chicken which is permitted even not immediately prior to eating unlike apple peels. Sh"t Rivevot Efraim 5:267 agrees. Orchot [[Shabbat]] (vol 1, 3:93, pg 166) writes that Rav Moshe was writing in a place where everyone would eat chicken skin, however, in [[Israel]] it may only be removed right before the meal like fruit peels. The English translation of Shemirat Shabbat KeHilchata 3:30 adds that whether chicken skin is usually eaten depends on each locality. However, Chut Shani (vol 2, pg 81) writes it's possible to say since it's totally food and it's only because we're spoiled we don't eat it, it shouldn't be considered waste, nonetheless, he concludes that one should remove it before the meal. *However, Shemirat Shabbat KeHilchata 3:30 (in new editions 3:34) writes that the Magen Avraham held most people don't eat apple peels but fundamentally he agrees with the Pri Megadim; thus, he rules, since most people eat chicken skin one may remove it even not right before the meal. However, he adds that some are strict based on the Magen Avraham. See further Menuchat Ahava (vol 2 7:13) and [[Shabbos]] Kitchen (pg 114). *Aruch HaShulchan 321:26 writes that it should only be removed right before eating because of Mafshit. 39 Melachos (vol 2, pg 431) writes that preferably one should be strict for this opinion. *see also Ayil Meshullash 6: note 55 quoting Rav Elyashiv and Az Nidberu 7:16</ref> However, grilled chicken skin may be removed even not before eating.<ref>Orchot [[Shabbat]] (chap 3 note 106) writes that everyone eats grilled chicken skin and can be removed even not right before eating. Korei Oneg (vol 3, pg 55) agrees. Ayil Meshulash (pg 66 note 55) writes that grilled chicken skin is considered part of the food. Therefore, even someone who doesn't eat it may remove the skin.</ref> ===Watermelon=== #Regarding watermelon seeds, according to Ashkenazim one should eat the melon and spit out the seeds. If that's difficult, one may shake off the seeds right before eating and those that remain remove with one's hand right before eating. According to Sephardim, one may shake off the seeds and those that don't come off may be removed.<ref>Kaf HaChaim 319:47 writes that one doesn't have to eat the whole melon and spit out the seeds because that's not considered the normal way of eating; rather one should shake off the seeds and those that don't fall off remove with one's hand but it's preferable to do it with a shinui. Chazon Ovadyah (vol 4, pg 195) agrees. *Sh"t Igrot Moshe 4:74 (Borer #7) writes that one should eat the whole melon and spit out the seeds and if that's difficult one should shake off the seeds and those that remain remove with one's hand. Halachos of [[Shabbat]] (vol 3, pg 174), 39 Melachos (vol 2, pg 411), and Shemirat Shabbat KeHilchata 3:16 agree. Shemirat Shabbat KeHilchata 3:16 adds that those who do remove watermelon seeds right before eating watermelon have what to rely on.</ref> ===Fruit pits=== #One may remove a pit from a fruit whether the pit doesn't come away from the fruit without taking away part of the fruit. For example, plums and peaches have pits that may be removed since when you remove the pit the flesh of the fruit comes with it.<ref>Shemirat Shabbat KeHilchata 3:17 </ref> #However, one may not take the pit of a fruit if the pit will come clean without any of the flesh of the fruit, rather one should open the fruit and have the pit drop out, or take the fruit off the pit (and not the reverse). Some permit the removal of the pit even from such fruits if it's done right before eating.<ref>Shemirat Shabbat KeHilchata 3:17 </ref> ===Benchers=== #Taking a particular bencher from a pile is considered Borer unless it fulfills the requirements of taking the food from refuse for immediate use with one's hand.<ref>[[Shabbos]] Kitchen pg 87 </ref> ===Filtering tap water on Shabbat=== #If the tap water is drinkable without filtering it is permissible to filter it on [[Shabbat]].<ref>Shulchan Aruch O.C. 319:10, Mishna Brurah 319:34, Shemirat Shabbat KeHilchata 3:56 (in new editions 3:60), Chazon Ish 53 s.v. VeIm, 39 Melachos (Rabbi Ribiat, vol 3 pg 520) </ref> Those who hold that one should not drink New York tap water because of copepods, according to many poskim, may nonetheless filter the water on [[Shabbat]] with a sink filter that is built in.<ref>Shemirat Shabbat KeHilchata 3:60 writes that if people don't drink the water in a certain place because of bugs one shouldn't use a filter, however, one may drink directly from the faucet without a cup. *However, Rav Hershel Schachter on "Kashrus of Bugs" on OU Kosher Tidbits (www.ouradio.org, min 39-45) permits using a filter for NY tap water on [[Shabbat]] based on 4 reasons: (1) The bugs might be considered kosher (see S"A YD 84:16) (2) The amount of bugs in the water varies at different times of the day and may not require checking (See RJJ vol 49, pg 34, by David Shabtai) (3) The bugs aren't necessarily waste since non-Jews eat it and it's only halacha that prevents us (Chaye Adam in Nishmat Adam 16:5) (4) The sink filter is built in and automatically filters all the water even that which is for non-drinking purposes (Minchat Yitzchak 7:23; this would not apply to a filtered pitcher used for drinking). Rav Doniel Nuestadt (Yeshurun vol 17, pg 535) discusses the last two reasons at length and argues that the third reason is a dispute in the rishonim. See Rav Belsky in Shulchan HaLevi 12 who writes that he holds the NY tap water is kosher, however, one who holds it needs filtering may not filter it on [[Shabbat]] and disagrees with the third argument.</ref> ===Cluster of grapes=== #If there are rotten grapes among good grapes, one should eat the good grapes and leave the rotten ones and not remove the rotten ones to make the cluster presentable for guests.<ref>Chazon Ovadyah (vol 4, pg 179) arguing on Menuchat Ahava (vol 2, 231) </ref> ===Other examples=== #One must check lettuce to make sure that there's no bugs on it. On [[Shabbat]], one may remove a large insect such as a caterpillar, however it's preferable to take it off with a piece of lettuce. However, a small insect may not be removed unless one takes a piece of the lettuce with it.<ref>Shemirat Shabbat KeHilchata 3:36 </ref> #One should use a spoon to remove a teabag from a cup of tea, so that the drips of tea absorbed in the teabag aren't separated from the teabag.<ref>Shemirat Shabbat KeHilchata 3:58. The 39 Melachos (Rabbi Ribiat, vol 2 pg 519) places this halacha under the melacha of [[Merakaid]]. </ref> #If a tea kettle has a mixture of tea and tea leaves and at the spout of the kettle there is a mesh wiring that separate out the leaves, one may pour from the kettle as long as the tea leaves have settled to the bottom of the pot and aren't being separated from the liquid going through the spout. However, once the flow comes to a trickle one shouldn't pour from the kettle because in doing so one would be separating the tea from the tea leaves using a strainer.<ref>39 Melachos (vol 2, pg 519) </ref> #One may not remove peas from the pod as this violates the melacha of [[Threshing|threshing]] ([[Dosh]]) unless the pod is also edible.<ref>Shemirat Shabbat KeHilchata 3:32 </ref> #One may remove a grape from the bunch (or bananas from a bunch) as long as it's done right before eating and the bunch is cut from the vine. Some are stringent regarding removing dates from the bunch.<ref>Shemirat Shabbat KeHilchata 3:42 </ref> #In a fruit bowl, one may remove a grape sitting on top of a plum in order to eat the plum, however if the top grape is rotten, it's forbidden to remove it, rather one may spill out the whole bowl and pick out the plum.<ref>Shemirat Shabbat KeHilchata 3:41 </ref> #One may not strain fruit juice from pulp (the fruit's flesh) if either most people in the world are particular to have juice strained or the particular person straining it is particular.<ref>Shemirat Shabbat KeHilchata 3:53 </ref> ==Washing Fruit== #Fruit which has dirt or pesticides on it can be rinsed off under a running water on Shabbat and it isn't considered separating the fruit from the dirt. However, if the fruit is actually mixed with dirt or something undesirable it is forbidden to clean them under a stream of water.<ref>Shemirat Shabbat Kehilchata 3:22, Igrot Moshe OC 1:125</ref> #One may wash off grapes if one is only doing so for cleanliness, however, one may not do so if one's intention is to remove some unwanted substance it is forbidden.<ref>Sh"t Shevet HaLevi 1:52(2)</ref> ==Related Pages== [http://halachipedia.com/documents/5772/11.pdf Halachipedia Article on Practical Cases of Borer] ==Links== *[http://www.yutorah.org/lectures/lecture.cfm/717331/Rabbi_Shalom_Rosner/The_Shabbos_Kitchen:_Borer The Shabbos Kitchen: Borer] by Rabbi Shalom Rosner *[http://www.yutorah.org/lectures/lecture.cfm/810001/Rabbi_Zvi_Sobolofsky/Borer Borer] by Rabbi Zvi Sobolofsky ==Sources== {{Reflist|2}} [[Category:Shabbat]] <references />
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Despite continuous research efforts, the role of the European Union regarding spatial planning remains unclear. This article proposes to employ the concepts of soft spaces and soft planning to better comprehend how European spatial planning finds its way into the national planning systems.
This article is published by the European Journal of Spatial Development (archive), which in turn is published by Nordregio and Delft University of Technology, Faculty of Architecture and the Built Environment.


Enjoy exploring BrooklandsMuseum with your pupils by downloading one of our educational trails.
We have developed the following Learning resources to help teachers prepare for their Museum visit. The packs contain general information about the museum as well as some ideas of activities you can do before or after your visit.


I just finished re-watching the MATRIX; and oh man, this movie is so epic– not only in terms of the concept behind the film, but the 'pop philosophy' sayings are pretty good as well. And the cinematography is pretty solid as well.
Download Part 1: MATRIX.ZIP (for all JPEG image files of analyses).
So if you've never watched the MATRIX, please please please watch it. I recommend watching the first one — the second two are good to watch if you're a Matrix fan, but not necessary.
Anyways, if you don't know the plot of the Matrix, it is simple: The 'real' world isn't real. Instead, machines (AI–artificial intelligence) has turned human beings into batteries. We are hooked up to this false reality called the 'matrix'.
Now to me the premise of this movie is fascinating, because it was one of the first movies to make philosophy more accessible to the masses (at least of people of my generation). A lot of philosophy is brought into question, like Plato's cave — where prisoners are stuck in a cave, and only shown shadows of the real world, yet they think it is real. This similar scene is in the film 'El Topo' by the film-maker Alejandro Jodorowsky.
You can create your own reality. "There is no spoon" means that you can bend your own perception of reality.
We are special — the rules don't apply to us.
If we lose self-belief (like how Neo says, "I can't do this") then we will lose.
Nobody likes that they don't have control over their lives.
A lot of modern society blinds us from our own inner-truth.
The truth: we are slaves to the system of 9-5 employment, in order to 'make a living', and we are also constantly suckered by advertising/marketing/consumerism to continue playing this capitalist game.
The true prison is the prison of our own minds; we create our own self-inflicted prisons, yet we don't know that we can break out of it, and that "there are no rules".
Taking the red pill (true reality) is better than taking the blue pill (false reality). By taking the red pill, we are like Alice from Alice in Wonderland — we discover "How deep the rabbit hole goes" (seeking truth).
"Time is always against us": Life is of limited time; our lives is figuring out how to best effectively utilize our human metabolism before we die.
Rebirth: Themes of rebirth are prevalent through the film — like when Neo takes the red pill, and wakes up into the "real world".
The Wachowski Brothers (now known as the Wachowski Sisters) have noted that they got their inspiration from Japanese Kanji/text.
To me the symbolism of the computer-code kanji is significant, because in some ways– the information we perceive in the real world can all eventually be abstracted into data. It is how we interpret this data which creates our own reality.
Especially note the use of the red blood on her left eye, which is a nice contrast with the green/blue tones of the film.
NEO is just a symbol and metaphor for all of us. A lot of us are lost…lost in our devices, the internet, and technology; striving for something deeper in our lives.
This is fun, because it takes us down a rabbit hole…of following the 'White Rabbit'.
what is real? how do you define what is real?
real is just electrical signals interpreted by your brain…if we don't perceive something… is it not real? does it not exist?
turn a human into battery?
not easy, but the truth.
– once you go find the truth…u can't go back. but would you even want to?
change whatever you want inside matrix; whatever you see fit!
human race needs to be free.
what rules can be broken…besides physical laws like gravity?
what rules in life can we break…what social rules can we break?
what are you waiting for? you're faster than this. you're stronger than this!
don't think you are; know you are!
stop trying; just do it.
you have to let it all go; fear, doubt, and disbelief. free your mind.
The body cannot live without the mind.
Most people not ready to be unplugged.
Agents; based on rules…break from the rules! The rules don't apply to you!
Agents will never be as strong or fast as you an be // because others are held down by rules!
You can dodge bullets//you won't have to dodge bullets!
Don't run against agents; stand your ground and fight!
What does food really taste like…and why?
Are you your memories? What if your memories aren't real? // or what if you mis-remembered?
Try not to think of right or wrong; she's a guide.
Do you think you're the one?
Im a guide; keep helping guide others *** // but others must find their own way , only show them the door.
Film as a more engaging philosophy ?
Make films that have philosophy?
'I believe in something' — we all need something to believe in!
Agent smith: I need to get out of here…I need to become free!
I knew it; he's the one!
Everything the oracle has told me has become true; except this!
What is he doing? He's beginning to believe!
See everything is just green code???
'You're afraid of change ' // why be afraid of change?
Where we go from there, is a choice I leave to you.


Ellen Mandelbaum works in stained glass, watercolor, oil paints, and gilding, and is internationally recognized for her innovative stained glass commissions. Her art has been featured in several one-person exhibitions including the Queens College Art Center and Gallery35 in Manhattan and exhibited as part of the Women's International Glass Workshop. She has received awards from The Williamsburg Art & Historical Society, the Stained Glass Association of America (SGAA), and the American Institute of Architects (AIA).


text:
Seizing Opportunity
Engineering student takes advantage of life in new country
KENNESAW, Ga. (Dec 13, 2019) — Growing up as a curious child in Nairobi, Kenya, Eric Nzuki never envisioned that his tinkering with homemade toys would ultimately set him on the path to study engineering. However, this month he will walk across the stage of Kennesaw State University's Convocation Center with a degree in hand and numerous research accolades to his name.
Eric Nzuki
"There are a lot of times that I say to myself, 'How did I get here?'" said Nzuki, whose family immigrated to the U.S. when he was 16. "My parents sacrificed a lot by uprooting themselves for my siblings and me to have a chance at a better education. There was a time I didn't think this was possible, but it's been nothing short of rewarding."
After finishing high school in Cobb County, Nzuki said he decided to study at Kennesaw State due to its proximity to home and the fact his father, a Coles College of Business graduate, had attended the institution. Eager to jumpstart his studies, he became an undergraduate research assistant under Simin Nasseri, professor of mechanical engineering, shortly after arriving as they designed software for manufacturing machines. He would later present his research at the 2019 National Conference for Undergraduate Research, which is the largest interdisciplinary event of its kind in the country.
It was through Nasseri that he became involved in KSU's Society of Manufacturing Engineers (SME) student chapter, serving as chair of the organization credited as being among the most active nationwide. Throughout his academic career, Nzuki spent additional time lending his newly acquired knowledge to his classmates through the Odyssey Peer Mentoring Program and as an assistant in the Heat Transfer and Thermodynamics Lab under the late professor Erhan Ilksoy.
"I have known Eric for about four years now, and his relentless determination and willingness to take on new and challenging research has never ceased to amaze me," Nasseri said. "Whether it's through SME, directed study or independent research, he has demonstrated time and again that the skills he has acquired at Kennesaw State can take him far."
While assisting Nasseri, Nzuki also completed an engineering co-op with Shaw Industries, where among several accomplishments, he led team that successfully executed a project that resulted in a cost savings of more than $750,000 per year.
Recently, he was invited to participate in the Summer Undergraduate Research in Engineering (SURE) program at the Georgia Institute of Technology. The 10-week program is designed to attract qualified under-represented students into graduate school in the fields of engineering and science. As part of the program, he conducted experiments in Georgia Tech's Polymer Thin Film Processing Lab, culminating in a research project and presentation at the SURE Symposium in July 2019. His poster presentation earned him third place overall in his category. Encouraged by mechanical engineering professor David Veazie would later present his work at the STEM Innovators Louis Stokes Louis Stokes Alliances for Minority Participation (LSAMP) Conference, winning first place for oral presentation in the civil, mechanical and aerospace engineering category.
"Eric has shown potential to not only conduct cutting edge research, but to also communicate his work at professional meetings," said Ian Ferguson, dean of the Southern Polytechnic College of Engineering and Engineering Technology. "He has shown a high aptitude of collaboration and leadership, skills that I believe will be of great use as he pursues his future career."
Among his accomplishments, Nzuki said he is most proud to have participated in the University's Honors Program, which helped build a sense of community. As a former Honors Ambassador, he was introduced to another mechanical engineering professor, Mahesh Gupta, as they studied the thermal properties of polymers.
"The Honors College was without a doubt one of my favorite parts of being at KSU student," said Nzuki, who has accepted a job at Georgia Pacific. "The work was often challenging, but you are always rewarded for being curious."
—Travis Highfield
Photography by David Caselli
KSU Student finds inspiration to pursue her passion
Creating Real-World Solutions
MSHMI student channels class project into professional success
First-generation American finds computing passion at KSU

redpajama_set_name: RedPajamaCommonCrawl


text:
Stimulus Check Failure proves it is Time to Reform the U.S Senate
Post published:January 5, 2021
Post category:Politics
The failure of President Donald J. Trump's (R-Florida) stimulus check plan shows it is for Americans to consider the once unthinkable notions of reforming or abolishing or the United States Senate.
Incredibly, the US House of Representatives passed a bill authorizing Trump's $2,000 stimulus checks by a two-thirds vote, Reuters reports. On 28 December 2020, the House voted 275 to 134 to approve $2,000 checks.
However, most observers believe ordinary people will never receive the $2,000 checks. Instead, a small cadre of millionaire politicians led by U.S. Senate Majority Leader Mitch McConnell (R-Kentucky) will probably kill the checks.
The U.S. Senate is Insane
McConnell blocked a vote on the checks on 29 December 2020, The Hill reports. Instead, Rising's Rachel Bovard thinks McConnell will kill the checks with parliamentary procedures. Notably, Bovard brands McConnell's cynical actions "failure theater."
Thus, a handful of politicians can kill a popular measure supported by two-thirds of U.S. representatives, the President, and 57% of Americans. To elaborate, Data for Progress estimates 57% of Americans strongly support $2,000 stimulus checks.
In a sane system, such a popular policy would become a reality with little opposition or debate. However, in the United States Senate, a tiny group of political extremists can block any measure.
Similarly, one man U.S. Senator Josh Hawley (R-Missouri) can disrupt the entire process. To elaborate, Hawley says he will object to the U.S. Congress's certification of the 2020 Electoral College vote, The Washington Post reports.
Hawley's grandstanding behavior could force a disruptive floor vote that could create a battle between Senate Republicans. However, Hawley's actions will not stop the elevation of Joe Biden (D-Delaware) to the presidency.
Thus, under America's sick Congressional system, one man has the power to challenge and potentially nullify the votes of 161 million people. To explain, Town & Country estimates 161 Americans cast presidential votes in 2020.
Therefore, the U.S. Senate is an undemocratic institution that blocks popular actions, ignores the wishes of the American people, and what many people call progress. Consequently, it is time for Americans to consider reforming or abolishing the Senate.
The Senate Does Not Represent America
We need to consider abolishing or reforming the US Senate because the upper house does not represent America. Here are some numbers that show how undemocratic the US Senate truly is.
Forty US Senators represent 9% of the U.S. Population, Lawyer and Baffler writer Thomas Geoghegan claims.
Thomas Geoghegan estimates that 51 US Senators represent 16% of the US population.
US Senators representing 9% of the national population can block can block any measure the House passes, Geoghegan claims.
US Senators representing 16% of the nation's population can pass a law, Geoghegan claims.
US Senators representing 16% of the American population can appoint US Supreme Court Justices, Geoghegan claims. Note: this means Senators representing 16% of the population could pack the Supreme Court with additional judges.
African Americans comprise 3% of the U.S. Senate and 13.4% of the US population. This number could fall in January 2021 when U.S. Senator California Kamala Harris (D-California) becomes vice president.
Non-Hispanic people of color account for 5% of the US Senate and around 24% of the U.S. population.
Hispanic people comprise 18.5% of the US US population and 4% of US Senators.
A U.S. Senator from America's least populous state (Wyoming) represented 578,759 people; or 0.17% of the US population. in 2019. Thus, 0.17% of the US population has two votes in the United States Senate.
A U.S. Senator from America's most populous state (California) represented 39.78 million people in 2019.
There were only 25 women in the U.S. Senate in 2020. This number could fall to 24 if U.S. Senator Kelly Loeffler (R-Georgia) loses her 2 January 2021 reelection bid.
The average U.S. Senator was worth $14.014 million in 2011, Ballotpedia estimates. In contrast, the St. Louis Federal Reserve estimates the real median personal income of the average American was $35,977 a year in 2019.
Wyoming's two Senators represent 0.17% of the US population. In contrast, California's two US Senators represent 11.91% of the US population.
24 U.S. States have populations that make up less than 1% of the American population, InfoPlease estimates. I estimate those states elect 48 U.S. Senators.
Consequently, I estimate 48 United States Senators represent 24 million people in a nation of 331 million people.
6.137 million. The population of Missouri and the number of people US Senator Josh Hawley (R-Missouri) the man who feels free to challenge the votes of 161 million American represents.
1.85% the percentage of the United States population, InfoPlease estimates US Senator Josh Hawley (R-Missouri) represents.
Thus, the U.S. Senate has again become a Millionaire's Club. The Millionaire's Club is the derisive nickname journalists gave the corrupt U.S. Senate in the early 1900s. Popular anger at the Millionaire's Club led to the radical reform of electing Senates enacted through the 17th Amendment.
Today's Senate is a Millionaire's Club because at least 10 US Senators are worth over $10 million, Medium writer Francesco Rizzuto Author estimates. Majority Leader Mitch McConnell (R-Kentucky), for example, was worth $34 million in 2020.
Abolish or Reform the U.S. Senate?
I think the failure of Trump's stimulus checks and Hawley's antics show the U.S. Senate is the greatest problem in Washington, D.C. Thus we need to reform or abolish the Senate in order to get anything done.
Abolishing the U.S. Senate will make the U.S. House of Representatives, which sort of reflects the nation's population America's national legislature. For all its faults, the House can pass legislation and make bold reforms. Remember, the House passed the $2,000 check measure by a two-thirds vote.
However, the Senate; which we elect by state, does not reflect America's population. Consequently, the U.S. Senate makes white, rural, Protestant Wyoming equal to gigantic, urban, multiracial, nonwhite, California.
On the other hand, abolishing the Senate will create problems because it could lead to a situation in which entire states or large swaths of the nation get no Congressional representation. For instance, Wyoming has one Representative while California has 53.
How to Reform the Senate
A better solution could be to give states with more population more Senators. My suggestion is to give a state an additional U.S. Senator for each five million people.
Thus, California will get nine U.S. Senators and my home state of Colorado will get three Senators. Colorado had a population of 5.759 million people in 2019.
An advantage to electing Senators by population is that we could add many members to Congress without making it too big and unwieldy to operate. Do we want a 1,000 member House of Representatives? One advantage to a two-house legislature is that two smaller houses could operate more efficiently.
In addition, adding Senators will make Congress closer to the size and levels of representation provided by foreign legislatures such as the British House of Commons; which has around 650 members to represent 67.886 million people. In contrast, the US Congress has 535 members; 435 U.S. Representatives and 100 U.S. Senators, to represent 331 million people.
The U.S. Senate is corrupt, archaic, and dysfunctional
Furthermore, I suggest we elect U.S. Senators through a proportional system.
In a proportional system, the top two or three candidates on the ballot receive an office. For instance, if the Republicans win 45% of the vote and Democrats 49%, both a Republican and a Democrat go to the Senate.
I also propose that we use a party-list system in which citizens vote for parties rather than individual candidates to elect Senators. The advantage to party list voting is that it kills the celebrity aspects of electoral politics. In a party list system, the party selects the candidate after the election.
Reforming or abolishing the Senate can be tough, but the 17th Amendment proves such reform or abolition is possible. Hopefully, the Senate's failure to respond to America's wishes will lead to a positive change in that corrupt, archaic, and dysfunctional institution.
Originally published at https://marketmadhouse.com on January 1, 2021.
Tags: Abolish or Reform the U.S. Senate?, Stimulus Check Failure, The Senate Does Not Represent America, The U.S. Senate is Insane
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Lindau, Germany (July 3, 2014) --- At the 64th Lindau Nobel Laureate Meeting, Nobel Laureate Prof. Elizabeth Blackburn and Dr. Hagen Schroeter, Director of Fundamental Health and Nutrition Research at Mars, Incorporated, explored how current approaches to aging research could be advanced by strengthening the connections between disciplines, sectors and stakeholders. The panel engaged an audience of 100 of the world's brightest young researchers, and considered how to integrate a broad range of scientific fields more effectively in order to tackle the challenge of healthy aging.
Elizabeth Blackburn, Professor at the University of California, San Francisco, spoke of the potential to go beyond existing scientific and regulatory standards: "A reevaluation of current approaches to integrate individualized life factors could better inform public health policy discussions, and contribute towards the goal of optimizing aging". Elizabeth Blackburn's work on telomeres—a portion of the chromosome linked to aging—earned her the 2009 Nobel Prize for Physiology or Medicine.
2014 marks the eighth year of Mars, Incorporated's partnership with the Lindau Nobel Laureate Meetings. Since 2010, Mars has hosted annual panel discussions focussing on interaction with the Lindau young researchers and bringing together perspectives from the full range of scientific disciplines present at Lindau. Each year, Mars also supports young researchers to attend the Lindau Nobel Laureate Meetings and collaborates with Nature Publishing Group (NPG) to make the dialogue at Lindau accessible to a global scientific audience through NPG's online and print activities.
From June 29 to July 4, 2014, 37 Nobel Laureates and more than 600 young scientists from approximately 80 countries congregate at the 64th Lindau Nobel Laureate Meeting dedicated to Physiology or Medicine to share their knowledge, establish new contacts and discuss relevant topics such as global health, the latest findings in cancer and HIV research, the challenges in immunology or future research approaches to medicine. The Lindau Nobel Laureate Meetings have been bringing together the most esteemed scientists of their times with outstanding young scientists from all over the world annually since 1951. The meetings focus alternately on medicine and physiology, physics, chemistry, and economic sciences. They are organized by the Council for the Lindau Nobel Laureate Meetings and the Foundation Lindau Nobel Laureate Meetings.


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Cities »
Downey, CA, USA
Latitude and longitude coordinates are: 33.945068, -118.128090.
Downey is a city in California, USA. Its population is about 110,000 people. It is a historic city founded by Spanish explorers, with a great number of historic buildings and other attractions. It is also famous as the birthplace of the Apollo space program.
Where is Downey, CA, USA on Map?
Road map of Downey, CA, USA shows where the location is placed.
Satellite Map of Downey, CA, USA
Downey, CA, USA Lat Long Coordinates Info
The latitude of Downey, CA, USA is 33.945068, and the longitude is -118.128090. Downey, CA, USA is located at United States country in the Cities place category with the gps coordinates of 33° 56' 42.2448'' N and 118° 7' 41.1240'' W.
Downey, CA, USA Geographic Information
33° 56' 42.2448'' N
118° 7' 41.1240'' W
Coordinates of Downey, CA, USA is given above in both decimal degrees and DMS (degrees, minutes and seconds) format. The country code given is in the ISO2 format.
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Four die, 30 injured when train derails in Japan
Mon., Dec. 26, 2005
Rescuers examine cars of an express train after its derailment today in Shonai, northern Japan, killing four people and injuring more than 30. (Associated Press / The Spokesman-Review)
TOKYO – An express train traveling through strong winter winds derailed in northern Japan, killing four people and injuring more than 30, officials said today.
Five cars of the six-car express train derailed Sunday evening, three of them toppling onto their sides in Yamagata prefecture, about 180 miles north of Tokyo, officials said. The train was going from northern Akita to Niigata prefecture.
The injuries of the survivors did not appear to be life-threatening, Yamagata police spokesman Yoshikatsu Oe said. It was unclear how many passengers were on the train, but Oe said most of the injured were in the first two cars.
Two men and two women were killed, officials said. One of the men was pulled from the wreckage early today and was believed to be the last body on the train, a Yamagata police official said on condition of anonymity, citing departmental policy.
Rescuers planned to lift the wreckage later in the day to see if any other passengers remained beneath, the official said.
Transport Ministry official Ryotaro Miyamoto said the cause of the accident was not immediately known.
Yamagata police official Yasuhiro Sugiu said there had been high wind warnings at the time of the accident. Winds in the area were about 48 mph, Kyodo News agency reported.
Jun Kubota, spokesman for the railway operator JR East Co., said the crew of the train reported feeling a major impact as the lights inside the cars went out. Public broadcaster NHK quoted a train conductor as saying a strong gust hit the train.
The train was reportedly traveling more than 60 mph just before the accident. Kubota said the speed limit in that area is set at 74 mph, and the train was not required to slow down under the weather conditions at the time.
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