Thursday, March 22, 2007

Shabbat Hagadol

The Shabbat before Pesach is called Shabbat Hagadol. The reason why it’s called Shabbat Hagadol, Mipenei Nes Hagadol She-Karah Bo, because of the great miracle that took place on that day during the year of Yetziat Mitzrayim. It was the 10th day of Nissan, which that year happened to fall out on a Shabbat, and G-d told the Jewish people to take a Se (sheep), and tie it to their bedpost. You have to keep in mind that the sheep was the Avodah Zarah of the Egyptians, and when the Egyptians saw us taking the sheep they asked what are you doing with that animal, and we answered them, that we’re taking it and we are going to sacrifice it to our G-d, and we’re going to eat from it. So the Egyptians logically should have rose against the Jewish people to kill them, as it was blasphemy against their religion. But miraculously G-d brought a disease to the Egyptians where they were all forced to relieve themselves in the bathroom. They weren’t able to attack, because they were too busy worrying about their problems, and the Jews were saved. Now different questions were asked on this Halacha: Why do we commemorate it on the Shabbat before Pesach? Seemingly we should commemorate it on the day it happened. The miracle was on the 10th of Nissan, so therefore shouldn’t we commemorate on the 10th of Nissan every year whether it comes out on a Tuesday or Thursday or whatever day it is, and that should be the day we commemorate? So why do we commemorate on the Shabbat before Pesach? So someone explained that it was the fact that it was Shabbat, that they believed us, that we were really going to slaughter the animal, and just because it’s Shabbat and they the Jews don’t slaughter, then they’re not doing it yet, but once already Sunday and Monday came, they said its a bluff and they are not slaughtering it. Therefore it was on Shabbat they truly believed that we were going to do it, and therefore the miracle was because of Shabbat. Once Sunday came along, they said if you were going to do it you would have done it already, now you’re just bluffing, and you’re not really gong to do it, and the miracle wore off. So since the miracle was because of Shabbat, so therefore we commemorate it on Shabbat.

Passover- Kashrut Questions and Answers Regarding Baby Formula, Sugar, Rice, and Food for Live Fish

Passover- Kashrut Questions and Answers Regarding Baby Formula, Sugar, Rice, and Food for Live Fish


Lets discuss some questions on kosher products that people like to know if they can be used for Pesach. We’re talking about this year, Pesach 5763 (2003). These things obviously change from year to year. The 1st question we got this week was regarding food for live fish. Of course one is not allowed to derive pleasure from Hametz. Of course, we’re not talking about human consumption of fish food; we’re talking about feeding fish, from which we get Hannaha, (enjoyment.) So the question is which fish food could be considered permissible for Passover use. Rabbi Blumenkrantz writes in “The Laws of Pesach, A Digest 5763 (2003)”; for fresh water fish use Dry Tubular worms, freeze-dried worms, or Krill. For salt-water fish use Frozen Brine Shrimp, or frozen Krill. For tropical fish, use frozen worms or dead insects on Shabbat and Yom Tov, and on Chol Hamoed you can use dead insects. This is a deterrent if anybody is thinking about getting fish. This definitely can change your mind. The simplest idea is Matzah Meal. You take a little Matzah and you crush it a little, and you put it into the fish tank, and the fish can then sustain themselves, at least the gold fish can. That’s one way you can solve that problem.

Regarding BABY FORMULA, which is a question which ones are kosher for Passover, and which ones need Heksher for Passover. Rabbi Blumenkrantz writes the following are kosher; Advance, Allimentum, Enfamil, Enfamil Next Step, Next Step Soy, Gerber and Gerber Soy, Good Start, Isomil, Isocal, I-Soyolac Lacto-Free, Lofenlac, Nutramigen, Osterped Powder, Pregestimil, Prosoybee, Polycase, Similac, Similac Cholov Yisrael, Soyalac, Enfalac, and Polycose. Those are all the different brands.
Regarding SUGAR- All sugars are kosher for Passover. Sugar does not need an Hechsher. Therefore you can buy regular Domino sugar at $2.00 for a 5 Lb bag. You don’t have to buy the other brands. All they are doing is taking the same sugar, and they are putting it into a different wrapping, and they’re putting a different name on it and charging you 3 times the price.

Regarding RICE- Rice is kosher for Passover. When I say rice, it’s the Carolina Rice that we’ve’ been using for 50 years. It’s still kosher for Passover. Nothing has changed. However, one should be sure to check the rice 3 times. The lady of the house should check 3 times to make sure there’s no wheat. Not like some people who want to say that today we don’t have to check the rice. To the contrary. I spoke to people who check rice and they said clearly they found wheat in the rice. So this is a fact, even today there are other bi-products in the rice. So, therefore, one must check it minimally 3 times and then you can use it for Pesach.

Passover- A] Working and Forbidden Melachot on Erev Pesach B] The Proper Times for

Passover- A] Working and Forbidden Melachot on Erev Pesach B] The Proper Times for Beur Hamtez


Regarding some Laws that apply on Erev Pesach. Specifically, this year 5763 (2003), which Erev Pesach is on a Wednesday. Let’s discuss some times that are applicable. It is forbidden to eat Hametz after 10:08 AM. 10:08 is the cut off time. Therefore Halacha says one should see to it to brush his teeth thoroughly before that time, just in case there is some Hametz in his teeth. One needs to be sure to brush vigorously and to make certain the Hametz does not remain and become dislodged on the night of Pesach. Like the story of the Ben Ish Hai that says, ‘Someone ate on the night of the Seder, and they came to him in a dream, and they said you ate Matzah and Hametz together.’ It seems that when he ate the Matzah that it dislodged some Hametz that was in his teeth. It could be that he didn’t clean well enough before the holiday, and he ended up eating Hametz with the Matzah. Therefore one should see to it that he brush his teeth extra carefully before 10:08 in the morning.

The time of Beur Hametz is in the morning up until 11:31 AM. That’s the cut off time for the burning of the Hametz. It should be reminded, that of course, besides the Hametz that we are burning and getting rid of, that there is Hametz found in vacuum cleaner bags. People neglect that. They forget to clean the vacuum cleaner. There is live Hametz in there. So, therefore, before 11:31, one should see to it that they clean out the vacuum cleaner bags, and throw them in the garbage. Or if you want to burn them with the Hametz, then that’s fine. The custom is to use the Lulav and the Aravot from last Sucot that we saved, in order to start the fire or use it to fuel the fire of Beur Hamez. Some use the wicks from Nerot Chanukah, or other types of Mitzvot. Instead of discarding them, they wait in order to recycle them for another Mitzvah.

Now, there is also a Halacha that says, after Chatzot on Erev Pesach it is forbidden to do Melacha. There is a Minhag even before Chatzot not to do Melacha, but that depends on where you are. A place that has a Minhag not to do work, doesn’t. A place does have the Minhag, does work. Our Minhag over here is, before Chatzot we do Melacha, but after Chatzot one is to refrain from Melachot. What does it mean Melachot? It means sewing, mending clothes, doing laundry, washing, and things like this. And therefore one should be careful on Erev Pesach, specifically regarding taking a hair cut. If you are going to a Jewish barber, if that’s your normal barber, then you should take a hair cut prior to Wednesday Chatzot (mid-day). Wednesday mid-day is at about 12:30, but that is not exact. Therefore, one should be careful to take a hair cut from a Jew before that time. If you want a hair cut from a non-Jew, then you could do it after that time, but only from a non-Jew. For that matter it would be permissible to shave on Erev Pesach after Chatzot. Halacha says giving yourself a haircut is permissible all day, and therefore shaving would be permissible before the Holiday.

Furthermore, one should be aware of the reasons why we don’t work on Erev Pesach after Chaztot. In the olden days, it was a day of Korban. Everybody was part of a group to bring Korban Pesach. The Gemarah says that on the day that somebody would bring a Korban, it was considered a holiday for him, and therefore they wouldn’t work. And even though today, we don’t have Korban Pesach, but that enactment of not working on Erev Pesach is still in tact. And therefore we commemorate the fact there was a Korban brought on that day, so it is Yom Tov, and therefore there’s no work.

Regarding business. Business is not considered work. Which means, buying and selling, phone calls, wholesale, retail- that’s not the type of Melacha that they were referring to over here. Another reason given of why not to work Erev Pesach after Chatzot, is in order to keep busy with the Mitzvot, making the Matzot, getting prepared for the holiday in making Hagalah on the Kelim, and other different things. If a person is going to get busy doing work, then he might neglect some of his Holiday preparations. Therefore, the Halacha is that one should try to get all these things out of the way before Chatzot on Erev Pesach.

It is permissible to cut one’s nails. Even after Chatzot on Erev Pesach it is permissible. To shine one’s shoes is permissible on Erev Pesach after Chatzot as well.

Passover- The Laws of Bedikat Hametz

Passover- The Laws of Bedikat Hametz


Regarding some laws that apply to Bedikat Hametz, which is done the night before Pesach. The Mishna says in Pesachim; ‘Or L’arba Asar Bodkin Et Ha-Hametz Leor Haner’. Halacha says that one should start the Bedikah immediately when the stars come out. Since Bedikat Hametz is from Derabanan (Rabbinical) so we are able to be lenient on the early time of Tset Hakochavim, so therefore one can start his Bedikah 20 minutes after sunset, that’s already the most opportune time to do Bedikah. Its important to know the time because Halacha says from a half hour before the Bedikah, which would be about 7:30, one is forbidden to engage in different activities.

Activity #1 is eating. Eating means one should not eat more than a Kabetzah, which would be 2 ounces or 56 grams of bread, or lets say Mezonot items. For example, one should not sit down a half hour before bedikah to have dinner, which is a normal time to have dinner and wash and have a couple slices of bread- that’s a problem. Within a half hour of Bedikah, 2 ounces of Mezonot or 2 ounces of bread is forbidden. A person can have a drink if he wants, or fruit or rice- that’s OK. Specifically Mezonot, and Hamotzee items, and specifically 2 ounces or more. Less than that would be permissible.

Also, when the time of Bedikah comes, from a half hour before, one should not sit down to learn, because it’s possible that you might get caught up in learning, as the Gemarah puts a person into a different world and you get caught up, and therefore you might be lax and miss the Bedikah. Also a person should not start different Melachot (work). Its not a time when you go start; fixing your car, or doing things around the house. One should be prepared already to make the Bedikah.

Some different equipment that you need for Bedikat Hametz. According to the Halacha, of the opinion from Chacham Ovadia and based on Shulchan Aruch, you need a candle to make the Bedikah. Now, today that our homes are more flammable, and Chas Veshalom a fire develops, so there is room to be lenient to use a flashlight to make Bedikat Hametz. Some of the Rabbis advise that one should start with a candle and then after you do a couple of spot searches with a candle, you can let the candle go out, and then continue with a flashlight in order to get the best of both worlds. To follow the strict Halacha of a candle, but to benefit from the advantages of the flashlight that you would be able to go through the house more thoroughly.

The custom of closing the lights before Bedikat Hametz, is not necessary. Chacham Ovadia writes clearly that if you’re looking for something, then you don’t shut the lights. On the contrary, you open the lights. The flashlights and candle benefit is for under the tables, in the closets, in the corners, where the light does not shine brightly. So therefore, one can keep the lights open before and when he does the Bedikah, and that would be advisable.

The Ben Ish Hai (Rav Yoseif Chaim ben Eliyahu 1835-1909) writes that it’s the custom also to walk around with a bowl, and to put salt in the bowl. It seems, he says, the salt wards off Ayin Harah and the Satan and different bad spirits, and also it’s a symbol of endurity, a symbol of life as salt preserves things, and it’s a Beracha. And therefore, one should sprinkle some salt into the bowl.

The Beracha before Bedikat Hametz is, “Asher Kidishanu Bemitzvotav Vetzivanu Al Beur Hametz”, as the purpose is to burn the Hametz that you find. Bedikah is only an intermediary to get to the main Mitzvah of burning whatever you find. It should be pointed it’s not a Mitzvah to find anything. In most cases, Baruch Hashem, we have done the Pesach cleaning from before, and have seen to it that by Erev Pesach that there’s not going to be any Hametz in the house. So you shouldn’t be shocked if you didn’t find anything. But we always say that if you have a house with children, then anything is possible. Therefore, a house that has children, then every area of the house becomes a place that you have to check for Hametz. That includes the coat closet for sure, that includes the pockets of the coats, that includes obviously the kitchen, the basement, and includes all the low places where the kids are able to get in. One has to be very careful to check all those spots. Its clear you don’t have to check the spot where your Hametz is being stored if you’re selling it. If you designated a certain area in the house and you locked it off and you sealed it, and you put all your Hametz there, and that’s the area you’re selling, so its obvious you don’t have to check there, because you know it has Hametz there. It’s quarantined off. We’re talking about the rest of the house. This includes the porch, this includes the backyard, this includes the automobiles, and therefore Bedikat Hametz is not a 5-minute ritual in order to work up an appetite so you can go out to dinner for the last Hametz meal. Bedikat Hametz is supposed to be a rigorous event and it should take some time to check the house properly.

Now, Arizal brings down that the custom is to take 10 pieces of bread, and put them into small pieces less than a Kezayit, tiny little pieces of bread, and wrap them up in paper, tape it so there are no crumbs, and place them around the house. You then go around, and besides looking for other types of Hametz, you are also look for those 10 pieces. Again, you shouldn’t lose sight of the Minhag. The Minhag is not to put 10 pieces and then start playing Hot & Cold games with your children, and just find the 10 pieces and then go out to eat again. The 10 pieces are a separate Minhag. You are looking for the 10 plus everything else, and therefore one should keep the custom of Klal Yisrael, to put small pieces in a piece of paper so you don’t get the house dirty with crumbs, and place them where you know they are. In the even you found 9 out of 10, then Halacha says its OK, and that you don’t have to turn the house upside down, for the pieces are less than a Kezayit, and you can rely on the Bitul, the nullification which you are going to do after. Again, you start off the Bedikah with the bowl and the salt, with a light, and a candle, and you say a Beracha, and then you start to go around and find the pieces that you put and the bread that is there.

During the Bedikah, one should not become involved in talking. It would be a good idea to close cell phones, regular phones and all that, because it is a Mitzvah from the beginning to the end and one should not interrupt. If a person interrupts on something that’s related to the Bedikah, for example, ‘Bring me another battery for the flashlight, or bring me another candle,’ things like this is permissible. As it has something to do with the Bedikah. If you interrupt for things not for the purpose of the Bedikah, so long as you started the Bedikah, then your interruption will not invalidate it. However, if you spoke immediately after the Beracha before you even started the check, then already you have to make another Beracha, because you interrupted from the Beracha to the actual starting.

After you make the Bedikah, you take the bread that you found, put it in a secure place, and make the Kal Hamirah, which is written in the Machzorim. The custom is to make the Kal Hamirah 3 times following the text in the Machzorim. What you’re doing is, saying that all the Hametz that you didn’t find, let it be nullified, let it be Hefker, let it be ownerless, ‘I want to have nothing to do with it’. You’re nullifying the chametz you didn’t find. That which you did find, you are not nullifying it yet, because you want to burn it the next day. You want to burn your own Hametz, not Hametz that’s ownerless. So therefore, at night you make the Kal Hamirah on the bread that you did not see. On the following morning you make the Beur Hametz.

It should be pointed that for those who go away for Pesach, who are not going to be home the night before the holiday, which is the proper time to make the Bedikah, do not have Bedika before they leave. So long as they are selling their Hametz and are not planning on returning on the holiday, and are planning to make bedika wherever they are going to be, whether in a hotel room or an apartment. It should be pointed out, the person that’s going away still has to make Bitul Hametz wherever he is in the world to nullify the Hamertz before Pesach, so that whatever you didn’t find should be Keafra Dearrah and become ownerless.

Passover- The First Born, If A Son, Fasts on Erev Pesach

Passover- The First Born, If A Son, Fasts on Erev Pesach


On the subject of Ta’anit Bechorot, which is the fast day that the custom is for the 1st born to fast on Erev Pesach. This year 5763 (2003), that day falls out on a Wednesday.

The custom is brought down in Shulcan Aruch, that a 1st born, whether he is from the father or from the mother, specifically the males, according to our custom, must and should fast on Erev Pesach, to commemorate the fact the 1st born Jewish people were saved from Macat Bechorot. So in order to commemorate that, we fast. Now, since this is not from the strict fasts, that it’s only a Minhag, (we’re not saying that to belittle it, Has Veshalom,) and because the day is on Erev Persach, which is a hectic day, when there’s a lot of preparations for the holiday, Chachamim were lenient that if one attends a Seudat Mitzvah, that he can break the fast as such.

For example, if there was a Brit Milah on that day, and he went to the Milah, and he ate from the Seudah, so that is considered he is permissible to eat, and he can continue eating for the rest of the day. Or if he went to a Pidyon Haben, or if he went to a Seudat Bar Mitzvah on the day that the boy became fully Bar Mitzvah. Or for that matter our Minhag is, if he went to a Siyum Masechet. This means he came to synagogue, and someone in the synagogue was finishing a Masechet of Gemarah that he prepared, that he studied (not that he read), that he studied, and he is going to say the end piece. And we are talking about where you were there for it, and you heard the last piece. It is not proper just to walk in at the end, and eat, what they call in the community, the ‘magic cake’. This ‘magic cake’ has no source in Halacha. If someone brings you home a cake from the Siyum and you are a first born, it does not work. You have to be there at the Siyum, and the one that is finishing has to know what he is reading, and the one that is listening, should at least understand the last line of the Gemarah that the Misayem is saying. Only then is it permissible to eat. If a person was not able to finish a Masechet, but was able to finish one the 6 Sedarim of Mishnayot, according to the explanation of the Mabartenura, this would also count as a valid Siyum. It should be pointed out that if a person can not find a Siyum that day, and he is a first born, then he has to fast. The fast starts this year at 10 minutes to 5:00 in the morning, and ends at the Seder at about 8:15 PM. So therefore, a person should make it his business, if he wants to able to eat on that day, to find a Siyum Masechet, or Brit Milah as we said. Of course, if a person is sick or not feeling well, or is weak, then he does not have to fast on Ta’anit Bechorot.

I saw a nice explanation from the Shaare Orah that says; ‘Why should the 1st borns have to fast? To the contrary, they should make a party on Erev Pesach! After all they were saved! How do we celebrate the redemption, by fasting? It should be a happy day for the 1st born.’ So he said, that we know there is a law, “Chayav Adam Lir-ot Et Atzmo, Keilu Hu Yatza Memitzrayim”, that we have an obligation to feel and relive as if we actually came out of Egypt ourselves. So he says a theory that the Jewish 1st borns were saved, but really they didn’t have the Zechut to be saved, because we know just as the Egyptians were worshipping idols, the Jews in that generation were also worshipping Avodah Azara. Therefore, when the Gezarah came from Moshe that the 1st borns were going to die, certainly the 1st borns from the Jews were petrified that they were going to die also. So he said they probably fasted in order to atone for their sins so that G-d wouldn’t kill them. So since we have an obligation to relive Yetziat Mitzrayim, so therefore if you are 1st born then you must fast, because that’s what they did in Mitzrayim. So we are commemorating something that was done thousands of years ago by the 1st borns themselves, in order to save themselves. So to commemorate that we fast also.

One should keep Minhag Yisrael, and therefore see to it in the community, to attend from the many different Minyanim that are posted, to make Siyum Bechorot.

If a person has a child that’s a boy that’s 1st born, it’s a Mitzvah to bring him to Shul if he’s of age, in order to hear the Siyum Masechet. Of course, if his age is less than of Bar Mitvah, and its hard for him to come to Shul, we can then be lenient on the Katan from fasting. But Lechatchila, the father should go for the son and listen to the Siyum if the child cannot come.

Passover- Is It Permissible To Eat Egg Matzah

Passover- Is It Permissible To Eat Egg Matzah


Just one Halacha in Hilchot Pesach regarding the Minhag with Matzah Ashira, which they call Egg Matzah. Regarding this, Gemara Pesachim writes that when one kneads flour with fruit juices it does not become Chametz.

However, there is a Machloket amongst the Rishonim on what that exactly means. Some opinions hold like Rashi (Rabbi Shlomo Yitzchaki 1040-1105) that it’s not Chametz as per the Torah, however it can become Chametz Nukshe, which is considered Chametz according to the Rabanan. But, most Rishonim including the Tosafot (basic commentary of many scholars throughout the 12th and 13th centuries),argue on Rashi and say, that when you knead flour with fruit juice it can not become Chametz at all. It’s not like kneading water with flour which has the ability to become Chametz if it is left without kneading it. With juice it is not like that. It does not have the ability to make the flour into Chametz.

The opinion of Maran (Rabbi Joseph ben Ephraim Caro 1488-1575) in Shulchan Aruch is like those Rishonim that say that it does not become Chametz when kneading dough with fruit juices. But such is true only as one is careful during the kneading process not to allow any water whatsoever to get mixed in. If water does get in, it is then worse because when water is mixed in, it then becomes Chametz immediately. So there’s a very fine line here. Maran says so long as there is no mixture of water, and it’s clear that there is monitoring and a valid Hashgacha, and everything is done carefully, it is then permissible to eat Egg Matzah (Matzah Ashira) on Pesach.

That’s also the opinion of the Peri Chadash, and Rav Chida (Rav Chaim Yoseif David Azulai, 1724-1806) writes from his grandfather Rabbi Avraham Azulai that such was the Minhag in Sefarad. Therefore the Halacha for Sephardim that wants to eat these cakes or these cookies or Matzah Ashira on the holiday, is that they certainly have what to rely on based on all these Poskim.

Ashkenazim on the other hand are more Machmir (stringent). It’s because of the opinion of Rashi that fruit juice can be a problem, and because there is concern that maybe a drop of water can get mixed in makes the risk dangerous. So they are only lenient for old people or for sick people like the Rama brings down.

Pesach in general is a holiday on which we are Machmir on our intake of food, and everyone who is Machmir when it comes to these things, will come upon him blessings. For example, if a person only wants to eat Matzah Shemura during the whole holiday, upon him will come blessings. Or if one eats just regular Matzah the whole holiday, upon him will come blessings. So if one doesn’t want to get involved in the whole controversy of Egg Matzah he doesn’t have to. It’s not a Mitzvah to eat Egg Matzah.

But regarding the Halacha of whether or not it is permissible is that those that want to have Egg Matza on Pesach, the halacha for Sephardim is they definitely have Maran to rely on, so long as the Hashgacha on the Matzah Ashira is legitimate, and it’s a proper Mashgiach that we know that was making sure that it was done the proper way.

The Halacha is Egg Matzah (Matzah Ashira) for Sephardim is permissible.

Passover- The Laws Regarding Eating RICE

Passover- The Laws Regarding Eating RICE


Regarding the law of eating rice on Pesach. Certainly from the Halacha there is no problem to eat rice on Pesach. The Gemara Pesachim tells us that one of the items on the night of Pesach that we used to eat, for the two cooked foods that you are supposed to eat which are Zecher LiKorban Pesach and LiKorban Chagiga, was rice. You see clearly from the times of the Gemara they used to eat rice on Pesach. The Gemara even discusses whether or not you can use rice flour in order to make Matzot. The Gemara answers no to this, but you see that it was a question. They answered that it was not because of Chametz, but because it was not one of the grains. The bottom line is that you see that rice was not a problem.

Only in modern history did the issue arise. It was about 200 – 300 years ago when the rice fields used to be next to the wheat fields, and they used to use the same bags. They used the same sacks for wheat as they used to package the rice. So it was very common that you would have some wheat that would fall in the rice because the bags were not fully cleaned out after each use. Hence, it was possible to find wheat and rice together, and it became possible on Pesach to have a problem and find wheat mixed in with rice.

There is a story about the Peri Chadash who was Sephardic, who followed the Minhag to eat rice, which was unlike the Ashkenazim. He resided in a country where they would never have such a problem of wheat becoming mixed up with rice. What happened? On one of the nights of Pesach, he saw a big fat wheat kernel that opened up right on top of his rice. So he accepted upon himself from that day on that he would not eat rice on Pesach. So you see that it can happen even in our lands.

The Halacha for the Ashkenazim is that they must follow their Minhag and it’s forbidden for them to eat rice on Pesach in all situations. It’s still a Minhag to follow even though the Gaon Ya’abetz wrotethat if he had the power hw would lift the ban. He wrote that, because there are limited foods that are permitted on Pesach. How many potatoes can one eat? Rice is a basic staple food. But the Ashkenazim rule to follow the Minhag and not to break it.

However, Sephardim do not follow this Minhag. At least our community does not accept this Minhag. It is permissible to eat rice on Pesach so long as you check it 3 times before you eat it, and remove any wheat kernels that are found. It is still possible today to find some wheat mixed in. People that check rice will tell you that it is possible to find some kernels of wheat mixed in. How and why this happens is a good question. The bottom line is that it is there. Therefore it’s proper to take the rice and put it on a white cloth, and sift through it, in order that the dark pieces of wheat will become visible. It’s preferable not to check three times in a row, because you get tired by the third time, and you might not do a good checking. It is not proper to have minors check as you can not trust them when it comes to this issue. For that matter you also can’t trust the maids to check the rice. You must have girls that are over 12 years old or boys over 13 that are responsible that know what they are looking for and check the rice three times.

Regarding a Sephardic man that is married to an Ashkenaz woman. In this case, the lady follows the husband. Since the husband eats rice on Pesach, even though all her life she didn’t eat rice, once she marries it is considered she moved to a place where the Minhag is to eat. The Halacha is to take on the Minhagim of the place where you are. Therefore again, an Ashkenazi lady that marries a Sephardic man who eats rice on Pesach, she is then permitted to eat rice on Pesach.

Now for the opposite case. Let’s say you have an Ashkenaz man that marries a Sephardic lady. The Sephardic lady all her life ate rice and now she married an Ashkenazi. So certainly in her husband’s house it is forbidden for her to cook rice on Pesach, because she must now follow the Minhagim of her husband. However, Chacham Ovadia says that when she goes to her parent’s house, she can eat rice. He said this inconsistency specifically applies in Israel, because since Maran is considered the foremost authority of Halacha in Israel, and according to Maran it is permissible to eat rice, so therefore she is in a quandary. So, since her husband is Ashkenazi, it is thus forbidden for her to cook rice in her house. However, since Israel is following Maran, so when she goes to her parent’s house she can eat the rice. Of course the husband can eat from the pots that rice was cooked in. The pot is not considered Chametz.

Regarding Carolina Rice and all these other rices. Carolina Rice is Kosher for Pesach just like it was Kosher last year and the year before. So you don’t have to buy special rice. Regular rice that you eat all year around that is kosher, it is also kosher for Pesach.

Passover- A] Gebraucht- Baking Matzah with Liquid (Example- Pizza) B] Matzah Shemurah

Passover- A] Gebraucht- Baking Matzah with Liquid (Example- Pizza) B] Matzah Shemurah


The Mishna Berura brings down the custom of some communities that do not cook their Matzah on Pesach. The Ashkenazim call this Gebraucht. What does it mean? They will not take Matzah that was baked before the holiday or on the holiday, and put it into water, into a liquid, in things like that. They will not put it into a soup, or into cereal. Why? Because they are concerned that maybe there’s some flour in the dough that didn’t get cooked or baked. And therefore when you put it in liquid there is a chance for it to become Chametz.

The Mishna Berura says that we shouldn’t ridicule people that follow this Minhag, even though there is no reason why one would assume that the Matzah has unbaked flour in it. We don’t assume the worst, especially today that our Matzot are made like crackers. The other Matzot that they are talking about was thicker, and it had a bigger chance to not be fully cooked. But our Matzot today are practically burnt. So you don’t have to worry about flour. Therefore our Minhag is to allow Matzot to be dipped into water or another liquid item even on Pesach. Our Minhag allows to cook it and do anything you want to it. Once it is baked in the factory for the purpose of Mitzvat Matzah Pesach, then already we consider it complete and Kasher. (Yehave Daat Helek 1:21)

Now for the nights of the Seder, one must use Matzah Shemura. That means it was watched from the time of the cutting. That’s not the regular Matzot that you are buying in the boxes that are just kosher, or kosher for Pesach. It needs to be Kosher for Passover Matzah Shemura. Which means it has to say it on the box and have a special Hechsher that it was made Lishem Mitzvat Matzah. This must be used specifically for the first two nights.

For the rest of the holiday, a person doesn’t not have to be Makpid (strictly specific) to eat Matzah Shemura, even though some of the books bring down that the Gaon MeVilna held that if you eat Matzah Shemura the whole holiday, you fulfill a Mitzvah DeOrita (commandment form G-d). In the Lakewood Yeshivah, Rav Aharon Kotler was Makpid on this. In the Lakewood Yeshivah he would only serve on Pesach to the Yeshiva boys Matzah Shemura. Matzah Shemura is much more expensive than the regular Matzah but he rationalized and said that since the Gaon MeVilna says it is a Mitzvah DeOrita therefore it is worth it to spend a few extra dollars in order to fill this Mitzvah.

Passover- Is It Permissible To Eat Matzah, Marror, or Eggs on Erev Pesach

Passover- Is It Permissible To Eat Matzah, Marror, or Eggs on Erev Pesach


As we know, there are some laws that apply to Erev Pesach. One of the laws is that we do not eat Matzah on Erev Pesach. The reason is in order that we should eat the Matzah at the Seder Beteavon (with an appetite.) We don’t want to spoil the Seder by already eating Matzah on Erev Pesach.

The question we ask today, is whether or not this restriction also applies to other items that we eat at the Seder, specifically Marror and Eggs?

First, let's address Marror. Let’s assume a person wants to have a salad on Erev Pesach with romaine (Marror). Is it permissible or do we say to refrain from having Marror during the day in order to keep it appetizing for that night? The Halacha regarding the Marror, the Rama brings down a Minhag that there are people that do not eat Marror on Erev Pesach. However, the Bet Yoseph said that the Minhag of the Sephardim is not like that. So it is clear from the Bet Yoseph that Sephardim can eat Marror and can have romaine salad on Erev Pesach without a question.

Does this apply also to the egg? On the night of the Seder we eat the egg Zecher LiKorban Chagiga. So maybe, we should say that it is forbidden to eat eggs on Erev Pesach in order to keep that fresh also. Chacham Ovadia holds that there is no following to be strict at all on the egg. Because the egg at best is only a Minhag to eat on the night of Pesach. It is not a law. At best it is a custom. So therefore he says that even if somebody accepted upon himself not to eat eggs on Erev Pesach he still can go back to eating them, and he doesn’t even have to go in front of three Rabbis to absolve the custom that he did, because it is a Minhag without basis.

So to summarize, the Halachot; Matzah is forbidden on Erev Pesach, Marror is permissible of Erev Pesach, and eggs for sure are permissible on Erev Pesach. For Ashkenazim, they have a custom not to eat Marror on Erev Pesach as we said.

Passover- Bedikat Chametz When Leaving Home To Stay At A Hotel on Pesach

Passover- Bedikat Chametz When Leaving Home To Stay At A Hotel on Pesach


Today we discuss the Halacha about someone who is going to a hotel for Pesach. The question is whether or not he should make Bedikat Chametz in the hotel room. And if in fact he should, then what are the rules? Should a candle (or flashlight) be used, and should it be done with or without a Beracha?

According to the Halacha, a renter is as obligated in the laws of Bedikat Chametz as an owner. The Gemara discusses all different scenarios of a renter. When is the renter obligated, and when is the landlord obligated? Well, it depends on when the house was rented. If the house was rented on the fourteenth of Nissan, which is Erev Pesach, Halacha then says that the landlord is obligated to check because the house was being given over after the time of Bedika. But the Halacha also says that the tenant should ask the landlord if he indeed made Bedika. If the landlord is not a religious person then you have to assume that even if he gave the property over to you on the fourteenth, that he didn’t check it and therefore you have to check it again like the regular law.

Therefore if a person goes to a hotel and it’s owned by non-Jews or not religious people, and you take the hotel room on the fourteenth, you should assume that they didn’t check the room. Yes, they cleaned the room, but they didn’t clean the room for Chametz. They cleaned the room in order that it should look presentable for the customer that comes in. But you take on the status of a renter. So the Halacha for someone that will be in a hotel room that they are renting, if they arrive prior to the time of the Bedika, at that time he should take his flashlight out and go around the room and check for Chametz with a Beracha because he is considered a renter.

If someone arrives to a hotel room after the time of Bedika, which is already Erev Pesach, so he should make Bedikat Chametz, but in this case he does not make a Beracha.

So the Halacha, hotel rooms also need Bedikat Chametz with Beracha and a light. This is noted in the Book ‘Chag BeChag’ by Rabbi Moshe Mordechai Karp, a student of Rav Eliyasheev.

Passover- The Procedure of Motzi Matzah on Pesach Night

Passover- The Procedure of Motzi Matzah on Pesach Night


One of the parts of the Seder is Motzi Matzah. It’s worthy just to review how that part of the Seder works.

At the point of Motzi Matzah one should have three Matzot on the Keara (Seder plate). The top Matzah and the bottom Matzah is full, and the middle Matzah is the Matzah that was broken for the procedure of Yachatz, (which was earlier in the Hagadah.) The larger piece of the broken Matzah is off the table hidden away to be used later for the Afikoman, and the smaller piece is in between the two full pieces.

The custom is that the Ba’al Habayit (head of household) lifts all 3 Matzot and has everybody at the Seder in mind, and he makes the first Beracha while holding all three Matzot. He recites, “…Hamotzi Lechem Min Ha’Aretz.” The reason he holds the three Matzot is because he needs to make a Beracha of Hamotzi on 2 complete Matzot which is from the law of Lechem Mishne. The law says that on Shabbat you need two complete loaves, so on Yom Tov as well you need two complete loaves.

After he makes the Beracha of HaMotzi, he drops the third Matzah. Now he holds the top Matzah and the middle Matzah (broken piece) together and says the Beracha of “…Asher Kidishanu BeMtizvotav Vetzivanu Al Achilat Matzah”. Again, he has everybody in mind. There is no ‘Baruch Hu Baruch Shimo’. There is just Amen. And then after he finishes that Beracha he simultaneously breaks from both the top and the middle Matzah, he dips in salt like our Minhag is all year around, and then he eats it. He then gives to everyone around the table a piece from both the top Matzah and the small bottom Matzah.

Now, Maran (Rabbi Joseph ben Ephraim Caro 1488-1575) holds that one should eat 2 Kezetim of Matzah at this procedure of Motzi Matzah. Two Kezetim is a Kabetza (the volume of an egg, defined as 57.6 grams or 2 fluid ounces) of Matzah. But, the Biur Halacha takes this Halacha to task and really he doesn’t understand the logic of why we should have to eat 2 Kezetim. It’s also brought down that the Chazon Ish (Avraham Yeshayahu Karelitz 1878-1953) understood like the Biur Halacha. However we can not sway from the opinion of Maran, who stated clearly that for Motzi Matzah you need 2 Kezetim. Now, you can’t get 2 Kezetim for every single person around the table from the slices that the Ba’al Habayit is holding. So it is obvious that he is going to take from the box. Which means that he is able to take Matzah from the box. The Ba’al Habayit should be knowledgeable in this, in order so that we are sure that everybody will receive the proper amount. Many people think that whatever they get is what they have to eat. It is not so. The Ba’al Habyit should be aware that he has to give everybody at least 60 grams of Matzah. One Kezayit is 30 grams, 2 Kezetim is 60 grams.

It is also has to be pointed out that the Matzah must be eaten while leaning. If one does not lean on his left side he would then have to repeat eating the Matzah over again. So therefore, we have to remind each other beforehand not to forget to lean. Again, one who did not lean during the eating of the Matzah, must repeat it again.

Last not but not least, there is a time frame that one is supposed to eat this Matzah. Lechatchila, one should try to eat the required amount of Matzah within 4 minutes. If he can not eat it within 4 minutes he can go up to 6-7 minutes. But certainly one should not sit back and eat the Matzah at his own pace where he would finish eating in 8 or 9 minutes. Then already he ate outside the window of the Shiur.

That would be the Motzi Matzah.

Passover- Eating The Afikoman on Pesach Night

Passover- Eating The Afikoman on Pesach Night


The Afikoman is at the end of the Seder, which is the last thing that one eats. Maran holds that the amount of Matzah one has to eat is one Kezayit. One Kezayit for Afikoman. There are Machmirim (very strict people) that eat 2 Kezetim because the Afikoman we eat is to commemorate Korban Pesach, and the law in the olden days was that with Korban Pesach they ate a slice of Matzah. So some eat one Kezayit Afikoman Zecher LiKorban Pesach (to remember Korban Pesach,) and they eat another Kezayit to commemorate the Matzah that was eaten with it. Therefore if a person has it within him to eat 2 Kezetim at that point, then such is fine. But if one can not eat 2 Kezetim, for he is over stuffed or unable to eat more, then eating just one Kezayit would be OK.

If a person did not lean while eating the Afikoman, Lechatchila he has to do it over again. Unless one can not lean due to stiffness or if it would be considered a repulsive eating if he were to eat again, then he can rely on the opinions that say that if he didn’t lean it is OK.

Ladies are also obligated in the eating of the Afikoman and the leaning as well.

The Matzah Afikoman must be eaten within 4 to 7 minutes.

It is clear that the Afikoman will not be enough for full distribution around the table, so therefore the Ba’al Habayit is permitted to take as he needs from the box. Here in this case just like the Motzi Matzah, the Baal Habayit has to be aware of the amounts and make sure he gives everybody around the table at least a Kezayit. For those who want 2 Kezetim he provides them.

So it comes out that the most Matzah which a person is required to eat on the night of Pesach is 5 Kezetim. Two for Motzi Matzah, which is one for the Korech which we did not discuss in today’s or yesterday’s Halacha, and 2 for the Afikoman. Minimally if he wants to drop off the last Kezayit of the Afikoman and instead of eating 2 Kezetim one may be allowed to eat just one Kezayit.

After the Afikoman, it should be pointed out that there is no more eating. Desert is done on the night of Peach before the Afikoman. As the Hagadah teaches us ‘En Maftirim Achar HaPesach Afikoman'. The Halacha also teaches us that if one wants to have a glass of water he may, as the Poskim say water is legal. Water is not from the drinks that they were restricting. Furthermore if a person is planning on staying up a little longer to read the Hagadah again and say some Divre Troah, he would then be allowed to even sip a cup of coffee or a cup of tea. But beyond the coffee and tea, one would not be allowed to have anything. One can not have any foods or any other type of drinks besides the two cups that you are going to drink during the Seder.

Passover- The Importance of MAGID In The Seder , and Leaning on the Night of Pesach

Passover- The Importance of MAGID In The Seder , and Leaning on the Night of Pesach


On the night of the Seder, the highlight of the Seder is the Mitzvah of Magid. This is the reciting of the Hagadah, which is based on the Pasuk, ‘VeHigadata LiBincha BaYom HaHu Lemor.’ Now from the Halacha it would be permissible for one person to recite the Hagadah, and for everybody around the table to listen as the Ba’al Habayit (head of household) recites it. This was brought down by the Rishonim, among them the Ritba (Rav Yom Tov ben Abraham Asevilli 1250-1330) It’s also the way The Gaon MeVilna followed. This was based on the principal of ‘Shomea KaOhne’e’, that by listening, it is as if you are saying it.

Our custom however, is a little different. We all recite the Hagadah together word by word. From time to time we pause the reading, and the Ba’al Habayit or somebody that is fluent in the story, explains it in English or the language that the people around the Seder understand.

Of course the ‘Ikar’, (the primary part of the Hagadah) which must be explained is the Pesach, the Matzah, and the Marror. We need to convey these three Mitzvot, why we do them, and what happened. The paragraph of ‘Avadim Hayinu LiPharoh BeMitzrayim’, which follows the ‘Ma Nishtana’, should also be explained clearly.

In order to fulfill the Mitzvah of ‘VeHigadata LiBincha’, the father has to tell the story over to his children. It happens too often that the kids go off to sleep right after they recite the ‘Ma Nishtana’. It’s a mistake. ‘Ma Nishtana’ is only the question. The child has to stay up in order to hear the answers. Now sometimes Pesach, Matzah, and Marror is not said until an hour (or later) afterwards, and the child may have lost interest by then. Therefore, if the children are about to lose interest, it is then appropriate to immediately orate the explanations right after the ‘Ma Nishtana’. It is proper to explain to him in English exactly what ‘Avadim Hayinu LiPharoh BeMitzrayim’ means. It is proper to explain at that time what is Pesach, Matzah and Marror. We do this in order to fulfill the Mitzvah of ‘VeHigadata LiBincha’. So if a child goes to sleep, at least the child heard the Ikar.

The ladies must also hear the Hagadah. Actually, they must at least hear the explanation of Pesach, Matzah, Marror in their native language.

One should not lean during the recitation of the Hagadah. One should sit straight and read the Hagadah with fear and trepidation, in order to fulfill the Mitzvah from the Torah. We only lean while eating, during the Seuda, during the drinking of the wine, and the eating of the Matzah. But the Hagadah Shel Pesach or Birkat Hamazon, there is no leaning. We say it sitting up right.

Passover- The Time To Start the Seder and Saying HALLEL At The End of The Seder

Passover- The Time To Start the Seder and Saying HALLEL At The End of The Seder


The Halacha says that one should try and start the Seder as quick as possible when he comes home from Synagogue. One shouldn’t waste time on the night of the Seder. Begin as soon as possible in order that the children should not fall asleep. Even if the normal custom in the synagogue is to give a Shiur after Arbit, that class usually is cancelled on the night of Pesach in order to go home and start the Seder on time.

Of course we want to start it at least 40 minutes after sunset. One could even be lenient and start about 35 minutes after sunset. Again, we should try to begin the Seder as quick as possible to see that the children are awake at least for the primary parts of Avadim Hayinu, and Pesach, Matzah, Marror.

The ladies should pay attention to and understand that Chelek of the Hagadah also.

There is no leaning during Hagadah as we mentioned in the previous Daily Halacha.

Our custom is that we all say the Hagadah together. The custom also is that at the time of the Hallel, we lift the cup, we hold it in our hand, and although throughout the Hagadah we just say the Hagadah in front of the cup, and periodically we put it up and put it down, but during the Halel, we lift up the cup and we recite the Halel alone. One may follow the leader, but the Minhag is to say Halel to yourself, and then we end it with the Beracha of Ga’al Yisrael. It’s fine if one man says it and everybody listens to him and answers Amen. But if you do not trust the man that is saying it to have the proper Kavanah, then you can say it yourself. However, if one person wants to make the Beracha and he has good recitation, it would better for him to make the Beracha, you answer Amen and you drink the 2nd cup.

Passover- Is it Required To Check Every Book for Hametz

Passover- Is it Required To Check Every Book for Hametz


There was an interesting question asked in regard to the laws of Pesach. Is one obligated to check every book in one’s home library for Hametz? Many people have books opened on their tables when eating, and it could easily be that some bread crumbs might have fallen in. We know the laws say that one must check in any possible place where there might be bread. But are books included in that statement as well? Do we really have to check every book and every page for morsels of bread?

The Chazon Ish (Rabbi Avrohom Yeshaya Karelitz 1878-1953) held that one does in fact have to go through all the books that might have been opened during a meal. He says that one has to check those books page by page and clean them out, and make sure that no crumbs remain when Pesach arrives.

However, Chacham Ovadia Yoseph and Chacham Ben Tzion say it is not necessary. Their reason is based on the fact that the amount of bread inside the pages are far less than a Kezayit, and are minuscule. The Rishonim say that bowl with less then a Kezayit measure of dough must be cleansed for Pesach, for tiny pieces of dough can be combined with other pieces of dough to form more a portion greater than a Kezayit. But the Rishonim’s edict does not apply to our question of bread crumbs. Tiny pieces of bread crumbs are considered Batel, (null and void). They can not be combined to form a measurable piece. And there is even no suspicion that one may come and eat these crumbs which are far less than a Kezayit.

And therefore, Halacha Lema'ase, one does not have to go out of his way and check every book and every page fro Hametz. A person may be Machmir like the Chazon Ish. But to review one more time, it is not required to go through your books and clean out the crumbs.

Passover- Various Halachot When Pesach Falls Out On Motzae Shabbat- IV

Passover- Various Halachot When Pesach Falls Out On Motzae Shabbat- IV


At the Pesach Seder every year, we have a custom to eat a hard boiled egg, Zecher LiKorban Chagiga. This is done to commemorate the Korban that was brought in the olden days that was in addition to the Korban Pesach. This Korban was the wheat that they used to eat during the meal.

Now how does an egg commemorate Korban Chagiga? Why do we use an egg? An egg normally is eaten as a sign of mourning. So we eat the egg to remember the destruction of the Bet Hamikdash, and as a result of the destruction we are unable to bring the actual Korban Chagiga.

So the question we ask today, is whether or not we eat the egg Zeceh LiKorban Chagiga when the Seder falls out on Motzae Shabbat. Why is this a question? Because in the olden days they did not bring Korban Chagiga on Shabbat. Korban Chagiga is only brought during the week, but on Shabbat you can not bring Chagiga, and as such it would seem that we should therefore leave it out when the first night of Pesach is on Motzae Shabbat.

So the Tosafot (a group of Torah Scholars, mainly grandsons and great grandsons of Rashi) in Masechet Pesachim asked this question, and the conclusion is that the commemorative eating of the egg should be the same no matter what night the seder falls out on. Why? Rabbeinu Peretz (of the Tosafot) explains the reason for this. He says that if the egg is not eaten when the Seder falls out on Motzae Shabbat with its basis that the actual Korban was not performed on Shabbat, then it will look like that every other year you are eating it as a Korban. Now of course we are unable to eat the real Korban, and therefore we don’t want people to assume incorrectly that this is actually a Korban. So we eat it every year as a commemorative item.

Halacha Lema'ase, The Ben Ish Chai brings this down as well as the Mishna Berura, that in all years, even when the Seder falls out on Motzae Shabbat, one should follow the custom of eating the egg.

The Rosh brings down from a Rabbi called the Ri MiKorbeel that the reason why we eat the Zecher Korban Chagiga on Motzae Shabbat is because they used to bring the Chagiga on Friday. And since the Korban was brought on Fridays when Pesach fell out on Motzae Shabbat, we therefore bring the Korban even when Pesach is on Saturday nights. However, the Rosh rejects this reasoning, because if you bring the Chagiga on Friday, by the time Shabbat comes it is too late already, and the time of the Chagiga has passed. Meaning a Korban has a limited time to eat it after it was sacrificed. So again, the reason we eat the Zecher LiKorban Chagiga even on Saturday nights is in order that the people should not think that we are doing it exactly like the Korban but rather it is only commemorative.

Tuesday, March 20, 2007

Passover- Is It Required To Make Bedikat (Searching For) Hametz in One's Vehicle.wma

Passover- Is It Required To Make Bedikat (Searching For) Hametz in One's Vehicle.wma


Just as one must search his home for Hametz by candlelight on the night before Erev Pesach, so must he search his car for Hametz on this night. Even if one brought his car to the carwash beforehand and had it thoroughly cleaned, he must nevertheless search it for Hametz on the night of the 14th of Nissan by candlelight, just as he searches his home. This means that after one finishes searching through his house, he must take the candle outside into the garage and search through his car. If a person owns two cars, he must search both. This applies even to vehicles that he does not plan on using during Pesach; since they are his property, they require a Bedika just like his home.

Bedikat Hametz is likewise required in all other kinds of vehicles, such as private jets and yachts. In fact, Jewish-owned airlines, i.e. El-Al and Israir, are responsible for performing Bedikat Hametz on their entire fleet of aircraft on the night before Erev Pesach. All vehicles that one owns require a proper, formal Bedikat Hametz by candlelight on the night of the 14th of Nissan.

Passover- If One Mistakenly Used A Hametz Pot On Pesach

Passover- If One Mistakenly Used A Hametz Pot On Pesach


Hametz on Pesach differs from other forbidden foods in that it is not subject to "Bittul" – nullification in a mixture. Generally, if a small quantity of forbidden food falls into permissible food, such as a drop of milk that falls into meat, the food remains permissible if there is a 60:1 proportion of permitted food to forbidden food. (Of course, one may not knowingly pour a small amount of milk into meat; the law of "Bittul" applies in situations where this occurs accidentally.) Hametz, however, renders a mixture forbidden for consumption in any proportion; even the slightest amount of Hametz suffices to forbid food with which it comes in contact.

The Rishonim (Medieval authorities) debate the question of whether this rule affects the status of Hametz with respect to the Halachic principle of "Notein Ta'am Lifgam." Generally speaking, although one may not cook with a pot that had been used for non-kosher food, if one did cook with such a pot, the food is nevertheless permissible if the pot had not been used with non-kosher food within the previous twenty-four hours. Any taste particles in the walls of a pot become spoiled after twenty-four hours; therefore, if a person uses a pot in which non-kosher food had been cooked over twenty-four hours earlier, the food he cooked is deemed kosher. This Halacha is known as "Notein Ta'am Lifgam Mutar" (literally, "that which lends a foul taste is permissible").

Would this Halacha apply to the use of a Hametz pot on Pesach? Consider, for example, a case of somebody who cooks rice on Pesach (according to the Sephardic custom permitting the consumption of rice on Pesach) and then realizes that the pot had been used several days earlier for cooking spaghetti. Do we apply to the prohibition of Hametz the rule of "Notein Ta'am Lifgam," and therefore allow the rice for consumption, or does this rule not apply to Hametz, just as the provision of "Bittul" does not apply to Hametz?

The Rishonim debate this issue, and Rabb Yosef Karo writes in his Beit Yosef (447) that we should follow the majority of Rishonim, who allow eating food cooked in this kind of pot on Pesach. This is indeed his ruling in the Shulchan Aruch.

Therefore, if a person prepared on Pesach rice or some other food in a pot that had been used for cooking Hametz over twenty-four hours earlier, the food is permissible for consumption.

It must be emphasized, however, that this applies only Be'di'avad, after the fact. Needless to say, one must either put away or kosher all his Hametz pots and one certainly may not use them to prepare food for Pesach. The question we addressed here involves a case of someone who mistakenly used a Hametz pot in preparing food for Pesach, in which case one may partake of the food if the pot had not been used within the previous twenty-four hours.

Changing To, and If One Forgets To Recite "Morid Ha'tal"

Changing To, and If One Forgets To Recite "Morid Ha'tal"


On the first day of Pesach, we recite during Musaf the special "Tikun Ha'tal" prayer, which marks the transition from "Mashiv Ha'ru'ach U'morid Ha'geshem" ("He who makes wind blow and brings down rain"), which we recite in Shemona Esrei during the winter months, and "Morid Ha'tal" ("He who brings down dew"), which we recite in its place in the summer. The first time we recite "Morid Ha'tal" is the Shemona Esrei of the Musaf service on the first day of Pesach.

If somebody forgot to recite "Morid Ha'tal" and recited instead "Mashiv Ha'ru'ach," and he remembered only after he concluded that Beracha (meaning, after reciting "Mechayei Ha'meitim"), he must return to the beginning of the Shemona Esrei. One must therefore be very careful during the first several weeks after we begin to recite "Morid Ha'tal" and remember to make this change.

If one cannot remember whether or not he recited "Morid Ha'tal," then during the first 30 days after the first day of Pesach he must assume that he followed his previous habit, and mistakenly recited "Mashiv Ha'ru'ach"; he must therefore repeat Shemona Esrei.

Halacha provides a method of avoiding this problem, however, whereby one establishes a new habit to recite "Morid Ha'tal." One accomplishes this by reciting ninety times, "Ata Gibor Le'olam Ado-nai Mechayei Meitim Ata Rav Le'hoshi'a Morid Ha'tal." By reciting this ninety times successively, one trains his tongue to recite "Morid Ha'tal" habitually after the sentence of "Ata Gibor…" Therefore, if any time from that point on he finds himself in doubt as to whether or not he recited "Morid Ha'tal," he may rely on his new habit, and need not repeat Shemona Esrei.

Chacham Ovadia Yosef rules that a person who makes use of this technique should recite this passage one hundred and one times, rather than just ninety times. The Talmud says that reviewing something one hundred and one times is particularly effective in ensuring retention, and therefore it is preferable to recite "Ata Gibor…Morid Ha'tal" one hundred and one times to guarantee the establishment of a new habit. Additionally, the rationale given for the ninety-time repetition is that one establishes a new habit over the course of a one-month period, and "Ata Gibor…" is recited three times each day, for a total of ninety times during the month. But as Chacham Ovadia Yosef notes, we must take into account as well the Musaf prayers on Shabbat, Rosh Chodesh and festivals, and one should therefore repeat this passage one hundred and one times, rather than just ninety times.

From the Shulchan Aruch's presentation of this Halacha it appears that one must repeat the entire passage, starting from "Ata Gibor," and it does not suffice to repeat ninety (or one hundred and one) times the words "Rav Le'hoshi'a Morid Ha'tal." The question thus arises as to whether one says G-d's Name when repeating the phrase "Ata Gibor Le'olam Ado-nai," or if he should instead say "Hashem," since he does not recite this passage as part of an actual prayer. Chacham Bentzion Abba Shaul (Israel, 1924-1998) rules that one may repeat this passage ninety (or one hundred and one) times with G-d's Name. Since one repeats this passage for the purpose of avoiding situations of uncertainty, this constitutes a legitimate need that allows for the utterance of G-d's Name.

Summary: We begin reciting "Morid Ha'tal" in place of "Mashiv Ha'ru'ach" in the Musaf service on the first day of Pesach. If one forgot to recite "Morid Ha'tal" and remembered only after the Beracha of "Mechayei Ha'meitim," he must repeat Shemoneh Esrei. If one is unsure, within the first month he must assume he followed his old habit and recited "Mashiv Ha'ru'ach." One can avoid this situation by reciting one hundred and one times the entire passage, "Ata Gibor…Morid Ha'tal," thereby establishing a new habit to recite "Morid Ha'tal" in place of "Mashiv Ha'ru'ach."

Passover- How Much Flour Is Required For Hallah or Matza

Passover- How Much Flour Is Required For Hallah or Matza


Matza factories must separate a piece of dough when baking Matzot, as required by the obligation of Challa, before the Matza may be eaten. How much dough must one bake to become obligated to separate Challa with a Beracha?

The Ben Ish Chai (Rabbi Yosef Chaim of Baghdad, 1835-1909), both in his discussion of the laws of Pesach and in addressing the laws of Challa, writes that the minimum amount is 777 darham. A darham (the measurement used at that time) equals a little more than 3 grams (see below), and so according to the Ben Ish Chai, one would be required to separate Challa with a Beracha only if he bakes a very large amount of dough, a quantity well exceeding 2300 grams. On this basis, it is written in some places that a woman separates Challa only if she bakes approximately 5 lbs. of dough.

However, most other Acharonim (later authorities), including the Kaf Ha'chayim Sofer and Chacham Ovadya Yosef, disagree. Based on the Rambam's ruling, they maintain – and this was indeed the practice among the Jewish communities in Syria – that Challa is required when baking 520 darham, a much lower amount than that required according to the Ben Ish Chai. Now it was initially assumed, as mentioned earlier, that a darham equals a little more than 3 grams. Chacham Ovadya Yosef therefore ruled that one separates Challa when he bakes an amount of 1,666 grams (or 1.666 kilograms). Recently, however, the darham coin was discovered and it was determined to equal just about 3 grams, and thus Chacham Ovadya Yosef wrote that one separates Challa with a Beracha if he bakes 1.560 kilo grams of dough, which is equivalent to 3-3.5 lbs.

Different views exist regarding the correct text of the Beracha recited when separating Challa. According to the Ben Ish Chai, one recites, "Baruch…Asher Kideshanu Be'mitzvotav Ve'tzivanu Le'hafrish Challa Teruma." Others maintain that the Beracha should conclude, "Le'hafrish Challa" or "Le'hafrish Teruma." All these texts are acceptable.

Summary: One is required to separate Challa with a Beracha if he bakes 3-3.5 lbs. of dough. Various views exist as to the text of the Beracha; one can recite either "Le'hafrish Challa Teruma," "Le'hafrish Challa" or "Le'hafrish Teruma."

Passover- Avoiding The Problem of A Drop of Hametz In Kosher for Pesach Food

Passover- Avoiding The Problem of A Drop of Hametz In Kosher for Pesach Food


Chametz on Pesach differs from other prohibited foods in that other forbidden foods can be "neutralized" in a mixture. If forbidden food becomes mixed with kosher food, then the mixture is permissible for consumption if there is at least a 60:1 proportion of kosher food to forbidden food. Chametz, however, is forbidden for consumption even "Be'ma'shehu," meaning, even in the slightest proportion. If a slight morsel or crumb of Chametz falls into other food, then the food may not be eaten even if that morsel comprises just one-thousandth of the product.

The Shulchan Aruch (447:4) rules (listen to audio for precise citation) that this applies only if the Chametz mixed with the other food on Pesach. If the Chametz fell into the other food before Pesach, when the principle of Bittul (the "neutralization" of forbidden food by a 60:1 proportion) is in effect, then the Chametz is considered neutralized and does not "reawaken" when Pesach sets in. Some other authorities maintain that the Chametz is indeed "Chozer Ve'nei'or" – it "reawakens" – when Pesach begins, but the Shulchan Aruch ruled that once the Chametz was neutralized through Bittul before Pesach, it remains "asleep" even on Pesach, and the mixture is permissible.

We find practical application of this rule in a number of customs. Some people have the practice not to purchase milk on Pesach, out of concern that some nutrients containing Chametz may have been added to the milk. They therefore purchase all their milk for Pesach before the holiday, since any Chametz in the milk would be subject to Bittul and the milk would be permissible during Pesach. Similarly, some people in Israel do not drink water drawn from the Kinneret on Pesach, because secular Jews have picnics near the Kinneret on Pesach and throw Chametz items like beer bottles and sandwiches into the lake. Since Chametz is forbidden even in the slightest proportion, all the water in the lake becomes forbidden. Some people therefore purchase all their drinking water before Pesach, or fill urns with water before Pesach, when Bittul applies and hence renders the water permissible for consumption during Pesach.

Summary: Although the presence of Chametz in even the slightest proportion renders a food forbidden for consumption on Pesach, if the Chametz mixed with the other food before Pesach, the product is permissible for consumption if in a 60:1 ratio.

Passover- Eating Karpas at the Seder

Passover- Eating Karpas at the Seder


One of the stages of the Pesach Seder is "Karpas," the eating of a piece of celery dipped in saltwater. The basic reason for Karpas is to arouse the children's curiosity so that they will ask questions and get involved in the Seder. Additionally, some commentaries have suggested that the letters of the word "Karpas" spell the word "Parech" – backbreaking labor – with an additional letter Samech, which has the numerical value of sixty. The word "Karpas" thus alludes to the 60 groups of ten thousand of Benei Yisrael that were subjected to backbreaking labor during the period of Egyptian bondage.

Of course, before partaking of the Karpas one must recite the Beracha of "Borei Peri Ha'adama." If many people are attending the Seder, it is preferable that one person recites the Beracha on behalf of everybody at the Seder. In such a case, of course, the person reciting the Beracha must have in mind to fulfill the obligation on behalf of everybody else, and they, in turn, must have in mind to fulfill their obligation by listening to his recitation. They would not respond with "Baruch Hu U'varuch Shemo," and would only answer "Amen," and thereby fulfill their obligation vis-à-vis the Beracha. If the person reciting the Beracha will slur or mispronounce the words of the Beracha, then it is certainly preferable for everybody to recite his own Beracha.

Halacha requires that a person eat less than a Ke'zayit of Karpas, since by eating a Ke'zayit one puts himself in a questionable situation with regard to the Beracha Acharona, as it is unclear whether he would have to recite "Borei Nefashot." Chacham Ovadia Yosef rules that one should eat less than 18 grams of Karpas. However, if 18 grams or more, he nevertheless does not recite "Borei Nefashot."

The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1835-1909) writes, based on the Kabbala, that one should ensure that the Ke'ara (Seder plate) remains intact throughout the Seder. Meaning, even if one takes Karpas from the Ke'ara to eat, he must see to it that some Karpas remains on the Ke'ara for the rest of the Seder.

Summary:
1) If many people are together for the Seder, it is preferable for one individual to recite the Beracha over the Karpas on behalf of the others, provided that he recites it clearly and correctly.
2) One must eat less than 18 grams of Karpas; if one eats this amount or more, he nevertheless does not recite "Borei Nefashot."
3) If one takes Karpas from the Seder plate, he must ensure that some Karpas remains so that the plate stays intact throughout the entire Seder.

Passover- Is It Permissible To Drink Milk On Pesach From A Goy Owned Cow Which Consumed Hametz On Pesach

Passover- Is It Permissible To Drink Milk On Pesach From A Goy Owned Cow Which Consumed Hametz On Pesach


The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1835-1909) rules that one may not drink milk produced by a gentile on Pesach, given the possibility that the cow may have been fed Hametz. Drinking the milk that a cow produces from the Hametz it was fed amounts to deriving Hana'a (benefit) from Hametz, which is, of course, forbidden on Pesach.

Chacham Ovadia Yosef in; Halichot Olam, Helek 1, page 305, however, disagrees with this ruling of the Ben Ish Chai. He cites the Beit Efrayim who addresses this very question and allows drinking milk produced by a gentile during Pesach, for three reasons. Firstly, the Hametz belongs to the gentile when it is fed to the cow, and it is perfectly permissible for a gentile to feed his animal Hametz on Pesach. Secondly, the animal eats many different kinds of foods, and not only Hametz, and so the milk is not necessarily produced specifically from Hametz. Finally, it is uncertain altogether with the milk one purchases was produced by a cow that was fed Hametz. Therefore, Chacham Ovadia rules that one may, in fact, drink milk produced by a gentile on Pesach. Nevertheless, some people abide by the stringency of the Ben Ish Chai, and make a point of purchasing all their milk before Pesach. Strictly speaking, however, this is not necessary.

It should be noted that this discussion does not involve the separate issue of Chalav Yisrael – whether it is forbidden to drink milk generally if was not produced by a Jew, which is a different topic entirely.

In conclusion, then, in situations where it is permissible in general to drink milk produced by gentiles, one may do so even on Pesach, and even if the gentile produced the milk on Pesach. Nevertheless, there are those who are stringent in this regard and purchase all their milk for Pesach before the holiday.

Passover- Preparing For The 2nd Seder and Yom Tov Sheni

Passover- Preparing For The 2nd Seder and Yom Tov Sheni


Halacha requires that one set the Seder table before the onset of Pesach, so that he can begin the Seder immediately upon returning home from the synagogue. It should be noted, however, that the Seder should not begin before Tzet Ha'kochavim (nightfall), which in the New York City area occurs approximately 40 minutes after sundown.

In communities outside Israel, where a second day of Yom Tov is observed, one may not set the table for the second Seder during the first day of Pesach; one must wait until at least 20 minutes after sundown. Since it is forbidden to prepare from one day of Yom Tov to the next, one may not begin preparations for the second Seder until the second day of Yom Tov begins. It is similarly forbidden to cook or warm up food for the second Seder before twenty minutes after sundown.

Halacha requires that one set the Seder table with his finest chinaware and cutlery, as on this night we celebrate our freedom. Ironically, people generally tend to use their lowest-quality utensils on Pesach. But one should use specifically his finest utensils, in order to properly celebrate and personally experience our nation's freedom, as the Haggada requires, that on the night of Pesach one see himself as he personally left Egypt on this night.

Summary: One should set the table for the first Seder before Yom Tov; for the second Seder, however, one may not begin any preparations until twenty minutes after sundown. One must set the table with his finest dishes and cutlery.

Passover- Eruv Tavshilin

Passover- Eruv Tavshilin


When Yom Tov falls on Friday, Halacha forbids cooking or making any preparations on that day for Shabbat, unless one follows the procedure known as "Eruv Tavshilin." The Eruv Tavshilin is made on Erev Yom Tov; thus, if Yom Tov falls on Thursday and Friday, one would make the Eruv Tavshilin on Wednesday, before the onset of Yom Tov. One takes a Ke'zayit (the volume of an olive) of bread – or, on Pesach, Matza – together with a cooked food – our practice is to use an egg – and sets them aside. He then makes the formal declaration stating that through this Eruv it will be permitted to cook, bake and make any preparations necessary on Yom Tov for Shabbat. Without making an Eruv Tavshilin, one may not prepare on Yom Tov for Shabbat.

Chacham Ovadia Yosef writes that even if one did make an Eruv Tavshilin, he should preferably not cook and prepare for Shabbat late in the day on Yom Tov, shortly before the onset of Shabbat. He should endeavor to prepare the food early enough in the day that it could potentially be served to guests who arrive while it is still Yom Tov, before Shabbat. This is an additional measure of stringency; if one cooked food late in the day on Yom Tov, the food is nevertheless permissible for consumption on Shabbat. Preferably, however, one should prepare food earlier in the day.

Summary: When Yom Tov falls on Shabbat, one must make an Eruv Tavshilin on Erev Yom Tov to allow preparing on Yom Tov for Shabbat. Even if one did make an Eruv Tavshilin, he should preferably not prepare food for Shabbat late in the day on Friday.

Passover- Is It Permissible For A Girl To Recite A Solo of The Ma Nishtana

Passover- Is It Permissible For A Girl To Recite A Solo of The Ma Nishtana


The Mishna Berura (classic work of Halacha by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933), in discussing the Hallel recitation at the Seder (Siman 479), makes the point that the women at the Seder should not recite the Hallel aloud, because of the Halacha forbidding women to sing in the presence of men ("Kol Be'isha Erva").

Rabbi Yosef Shalom Elyashiv (prominent Halachic authority in Jerusalem) notes that this issue arises even earlier in the Seder, with regard to the Ma Nishtana, the child's asking of the four questions, with which we begin the Maggid section of the Seder. Rabbi Elyashiv says that already from the age of three a girl should not sing in the presence of men. Therefore, it would be improper for a young girl to sing the Ma Nishtana at the Seder, unless no males other than her father and brothers are in attendance. If other men, including relatives from the extended family, are present at the Seder, a girl aged three or above should not sing the Ma Nishtana.

Passover- Ve'higadeta Le'bincha - Sitting Next To One's Father-Son During The Hagaddah

Passover- Ve'higadeta Le'bincha - Sitting Next To One's Father-Son During The Hagaddah


The Mitzva of telling the story of the Exodus on the night of Pesach is formulated in the Torah as, "Ve'higadeta Le'bincha" – "You shall tell your son" (Shemot 13:8), and thus the primary obligation is to tell the story to one's children. Therefore, one's children should be seated near him at the Seder table. Many families have arrangements at their table that have the children seated at the end, with the guests and relatives seated closer to the father; it is proper, however, for the children to sit near the father at the Seder so that he can tell them the story of the Exodus.

Nevertheless, one fulfills the obligation to tell of the Exodus even if he does not tell the story to his children, and he simply says it to himself. When the Torah says, "Ve'higadeta le'bincha," it refers to the preferred manner of performing this Mitzva; but the basic level is fulfilled even if one tells the story to himself. Therefore, one need not make a point of spending the Seder with his father. In fact, it is customary in some places that married couples spend the first Seder with one set of parents and the second Seder with the other set. This is acceptable because the Mitzva to tell of the Exodus on the night of Pesach can be fulfilled even if one does not tell the story to his children.

Summary: The primary obligation of telling the story of the Exodus involves telling the story to one's children; therefore, children should be seated near their parents at the Seder table. Nevertheless, the Mitzva can be fulfilled even if one tells the story only to himself, and not to his children, and therefore children are not required to spend the Seder with their parents.

Selling Hametz

Even if one performs Bedikat Hametz (the search for Hametz) and declares the Bittul (renunciation of ownership over Hametz), he should still arrange for the sale of all his Hametz to a gentile. Even after the Bedika and Bittul, he might have in his possession items such as vitamins and cosmetics that may contain Hametz; these should be stored away and sold to a gentile.

Rabbi Yosef Shalom Elyashiv (contemporary Halachic authority in Jerusalem) holds that one should preferably specify when selling his Hametz where precisely in his home the Hametz will be situated. One should mention in very specific terms in which rooms and in which pieces of furniture in those rooms he is storing the Hametz. Some people even have the practice of giving a key to the gentile, or at least informing him where the key is kept; since one transfers ownership over the Hametz to the gentile, the gentile must be given access to that Hametz.

According to the Rambam, one need not make a Kinyan (formal act confirming an agreement, such as shaking hands) when authorizing the Rabbi to sell his Hametz. Therefore, strictly speaking, so long as one makes it clear to the Rabbi that he sells his Hametz to the gentile, either in person or by phone or fax, the Rabbi is empowered to sell the Hametz. Many people have the practice to nevertheless perform a Kinyan – usually by taking a handkerchief – and this is a worthwhile practice, but strictly speaking, the sale is effective even without a Kinyan. (Rav Elyashiv)

Preferably, one should not keep in his home "Hametz Gamur," actual Hametz such as bread and cereals, on Pesach. These items should be removed from one's home, rather than sold. The sale of Hametz is intended mainly for items of questionable status or that consist of Hametz mixed with other ingredients. Actual Hametz, however, should be removed from the home. Nevertheless, if one did sell actual Hametz, the sale is valid and the Hametz is permissible for use after the holiday.

One who lives in a rented residence may sell the property to a gentile for Pesach, and need not ask permission from the landlord.

Owners of factories, supermarkets and stores – including drugstores and variety stores – must sell their Hametz to a gentile before Pesach. They may not retain ownership over any Hametz in their store during Pesach, as they would then violate the prohibition of Bal Yera'eh U'bal Yimatzei (owning Hametz on Pesach).

Summary:
1) One must sell his Hametz to a gentile even if he searches for Hametz and makes the Bittul declaration.
2) One should preferably specify precisely where in the home the Hametz is situated.
3) Strictly speaking, it suffices to make it clear to the Rabbi that he authorizes him to sell his Hametz to a gentile on his behalf, and no symbolic act is required. Nevertheless, many have the custom to pick up a handkerchief.
4) One should preferably remove from the house before Pesach all actual Hametz items, such as bread, cakes, cereals and the like, rather than sell them to a gentile.
5) One may sell his Hametz even if he lives in a rented residence, without asking the landlord for permission.
6) Storeowners must sell all the Hametz in their stores before Pesach

Passover- The Third and Fourth Cups of Wine at the Seder

Passover- The Third and Fourth Cups of Wine at the Seder


Towards the end of the Seder we recite Hallel over the fourth and final cup of wine. The practice of the Sephardim is not to recite the Beracha of "Borei Peri Ha'gefen" before drinking the fourth cup. We instead rely on the Beracha recited before drinking the third cup of wine, (before Birkat Ha'mazon). Therefore when one recites "Borei Peri Ha'gefen", before drinking the third cup of wine, he must have in mind that it should apply to the fourth cup that he will drink after Hallel as well.

Regarding Beracha Acharona:
Does one recite a “al ha'gefen Ve'al Peri Ha'gefen”, in all situations?

According to the Halacha, one recites a Beracha Acharona only if he drinks a quantity of a Revi'it, (approximately 3 oz.) in one shot. However, one fulfills his obligation to drink each cup of wine at the Seder by drinking a majority of a Revi'it, (approximately 1.6 oz.). It is therefore possible for somebody to fulfill his obligation of drinking at the Seder without becoming obligated to recite a Beracha Acharona. Hence, one recites a Beracha Acharona after drinking the fourth cup of wine, but only if he drinks at least 3 oz. in one shot during either the 3rd or 4th cup. (The amounts drunk for the third and fourth cups do not combine to constitute a Revi'it with respect to the requirement to recite a Beracha Acharona.)

One should remember to drink the third and fourth cups while reclining on his side.

Chacham Ovadia Yosef writes (listen to audio for precise citation) that one should complete the Hallel recitation and the drinking of the fourth cup of wine at the Seder before Chatzot (midnight as defined by Halacha). Nevertheless, if one did not complete Hallel by Chatzot, he may nevertheless recite the final Beracha of the Hallel ("Yehalelucha") and should proceed with the rest of the Seder as usual.

Summary: Our practice is not to recite a Beracha over the fourth cup of wine at the Seder, and to instead rely on the Beracha recited over the third cup; one should have this in mind when reciting this Beracha. One recites a Beracha Acharona after the fourth cup of wine, but only if he drank at least 3 oz. either in the 3rd or 4th cup in one shot. One should try to complete Hallel and drink the fourth cup before Chatzot; if one did not complete Hallel before Chatzot, he nevertheless continues with the rest of the Seder as usual.

Passover- Is It Permissible To Lean, Talk, or Drink During The Seder

Passover- Is It Permissible To Lean, Talk, or Drink During The Seder


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The Shela Ha'kadosh (Rabbi Yeshayahu Halevi Horowitz, Prague-Tiberias, 1565-1630) writes that one should not lean during the reading of the Haggadah at the Seder. Even though generally one may lean at the Seder even at the points when Halacha does not require leaning, it would be inappropriate to lean while performing the Mitzva of reading the Haggada, during which one should sit with a sense of awe and reverence.

Likewise, one should refrain from drinking during the reading of the Haggada. A person who experiences excessive thirst may drink some water, and a person who feels very frail may even drink coffee; otherwise, however, one should refrain from drinking during the reading of the Haggada, due to the sanctity of the moment, which demands an aura of reverence.

Is It Permissible To Do Laundry On Hol HaMoed

Is It Permissible To Do Laundry On Hol HaMoed


Is it permissible to wash clothes during Chol Ha'mo'ed, and is there a difference between washing by hand and washing by machine?

Chacham Bentzion Abba Shaul (Israel, 1924-1998) writes, based on the Shulchan Aruch, that one may not wash an adult's clothing during Chol Ha'mo'ed, and there is no difference in this regard between washing by hand and running a washing machine. The Sages forbade washing clothing during Chol Ha'mo'ed not because of the physical exertion involved (in which case we could perhaps distinguish between washing by hand and running a machine), but rather to ensure that people wash their clothing before Yom Tov. Had Halacha permitted washing clothes during Chol Ha'mo'ed, people might leave their laundry until Chol Ha'mo'ed, and thus begin the holiday with dirty clothing. The Rabbis therefore established a prohibition against washing clothes during Chol Ha'mo'ed, and there is no distinction between washing by hand or by machine.

An exception is made, however, for the clothing of young children, who frequently soil their clothing and at times require multiple changes of clothes in a single day. Chacham Bentzion Abba Shaul rules that the clothing of children aged six and younger may be washed on Chol Ha'mo'ed, either by hand or by machine.

If one is washing the clothes of young children, may he add some adult clothing into the machine to be washed together with the children's clothes?

Chacham Bentzion writes that since, as mentioned, the prohibition has nothing at all to do with exertion, and was intended strictly to ensure that one does not leave his laundry for Chol Ha'mo'ed, one may not wash adults' clothing even if he in any event washes children's clothing.

One may, however, steam clothing to release creases, as well as polish one's shoes, on Chol Ha'mo'ed.

Summary: One may not wash clothing on Chol Ha'mo'ed by hand or by machine, except for the clothing of children aged six and under. One who washes children's clothing may not add adults' clothing to the wash. One may steam clothing to release creases and polish shoes on Chol Ha'mo'ed.

Passover- Using Specifically "Matza Shemura" at the Seder

Passover- Using Specifically "Matza Shemura" at the Seder


The Shulchan Aruch writes (453:4) that the Matzot one uses to fulfill the obligation to eat Matza at the Pesach Seder should be produced from wheat that had been carefully watched "Mi'she'at Ketzira," from the time it was harvested. This means that from the moment the wheat was harvested from the ground somebody had guarded it to ensure that it did not come in contact with water, which would cause it to become Hametz. Matza produced from this kind of wheat, that had been carefully watched since it was harvested, is called "Matza Shemura" ("guarded Matza"), or "Matza Shemura Mi'she'at Ketzira."

The Peri Chadash (Rabbi Chizkiya Da Silva, 1659-1698) was of the opinion that this provision is "Me'akeiv," meaning, indispensable for the fulfillment of the Mitzva. If wheat had not been carefully guarded since the moment it was harvested, then one cannot fulfill his obligation at the Seder with Matza produced from this wheat, even if we have no reason to suspect that it had come in contact with water. Indeed, the Chid"a (Rabbi Chayim Yosef David Azulai, 1724-1806), in his work Machazik Beracha (460:3), records the ancient practice observed in Jerusalem to insist upon Matza Shemura for the Seder, adding that most respected communities likewise followed this practice.

Nowadays, Matza Shemura is readily available and one should therefore make a point of purchasing specifically this kind of Matza for fulfilling the obligation to eat Matza on the first two nights on Pesach.

Nevertheless, the Shulchan Aruch held that one who does not have Matza Shemura may fulfill his obligation with regular Matza. Preferably, he rules, one who does not have access to Matza Shemura should use Matza made from grain that had been guarded from the time it was ground. If even such Matza is unavailable, then one may even purchase ordinary flour from the market and use Matza produced from that flour. This is, indeed, the accepted Halacha.

In such a case, when one has access only to Matza that is not Shemura, should he recite the Beracha of "Al Achilat Matza" before eating this Matza?

Instinctively, we might apply here the famous principle of "Safeik Berachot Le'hakel," that we do not recite a Beracha in a situation where its obligation is subject to uncertainty. As we saw, the Peri Chadash held that one does not fulfill his obligation of Matza at the Seder with Matza that is not Shemura, and hence a Beracha recited over this Matza would constitute a Beracha Le'vatala ("wasted Beracha"). Seemingly, then, even though the Shulchan Aruch does not follow this view, we should require omitting the Beracha in such a case given the controversy surrounding this issue.

Chacham Ovadia Yosef, however, in his work Chazon Ovadia (Laws of Pesach, p. 76), rules that one indeed recites the Beracha of "Al Achilat Matza" when eating Matza that is not Shemura. He explains that the rule of "Safeik Berachot Le'hakel" applies only when the authorities disagree directly regarding the recitation of the given Beracha. Here, however, the dispute relates not to the issue of the Beracha, but rather to the question of whether Matza that is not Shemura is suitable for the performance of this Mitzva. The question surrounding the Beracha is merely a natural outgrowth of this debate. Therefore, since the Shulchan Aruch rules that such Matza indeed qualifies for use for the Mitzva, one who uses Matza that is not Shemura indeed recites a Beracha, in accordance with the Shulchan Aruch's ruling.

A similar example concerns the famous debate between Rashi and Rabbenu Tam regarding the proper sequence for writing the text inside the Tefillin. Even though this issue is subject to a debate among the authorities, we nevertheless recite a Beracha when wearing Rashi Tefillin, despite the fact that according to Rabbenu Tam we do not fulfill the Mitzva with such Tefillin. Once again, the debate among the authorities relates to the issue of whether a given item qualifies for the performance of the Mitzva, and does not directly address the question of the Beracha. Therefore, since the Shulchan Aruch accepts Rashi's position, we wear Rashi Tefillin and recite the Beracha, despite the controversy surrounding this issue.

Summary: It is preferable to use for the Mitzva of eating Matza on the first two nights of Pesach Matza made from wheat that had been carefully watched since being harvested. Nowadays, such Matza is readily available and one should therefore purchase specifically this kind of Matza. Nevertheless, one who does not have access to this kind of Matza may use Matza made from regular wheat, and may even recite the Beracha of "Al Achilat Matza."

Passover- How To Prepare Food Utensils for Use on Pesach

Passover- How To Prepare Food Utensils for Use on Pesach


Halacha divides food utensils into three categories with respect to the possibility of using them on Pesach if they had been used with Hametz. On one extreme, clear glass utensils, including drinking glasses and Pyrex glassware, may be used on Pesach despite their having been used with Hametz, and no "Koshering" procedure is required at all. (See Chazon Ovadya, page 154.) At the opposite end of the spectrum, earthenware and porcelain utensils, including chinaware and mugs, cannot be made useable for Pesach if they had been used with Hametz. One must therefore purchase new earthenware dishes and mugs for Pesach and designate them exclusively for Passover use. (See Chazon Ovadya, page 149)

In between these two extremes are metal utensils, such as pots and cutlery, which may be rendered useable for Pesach through the process of "Hag'ala," or immersion in boiling water. One places a large pot of water over the fire and brings the water to a boil until it overflows the top of the pot. Some people place a stone in the pot to ensure that the water will overflow the top. One then places the metal utensils in the boiling water, and they thereby become useable for Pesach. It is preferable to dip the utensils in a pot of cold water immediately after removing them from the boiling water.

The preferred time for performing Hag'ala is before the onset of the Hametz prohibition on Erev Pesach. If one immerses a Hametz utensil after the prohibition has taken effect, then it is possible for the Hametz particles that have been expunged from the utensil to then reenter the utensil and thus render it forbidden for use on Pesach. If, however, Hag'ala is performed before Hametz had become prohibited, then the particles expunged from the utensil cannot render the utensil forbidden once they reenter the utensil. This is due to a Halachic concept called "Notein Ta'am Bar Notein Ta'am Be'heteira," which means that a "second-degree" taste does not affect a utensil's Halachic status if that taste is currently permissible for consumption. In our case, the taste of Hametz is expunged from the utensil into the water, and then reenters the utensil; it therefore cannot affect the utensil's status, given that Hametz has yet to become forbidden.

If one did not immerse a utensil in boiling water before the time when Hametz became forbidden on Erev Pesach, he may still perform Hag'ala, provided that he remove the utensil from the boiling water immediately, so as not to allow the taste of Hametz to reenter the utensil. This is the ruling of Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 162).

If one wishes to prepare both meat and dairy utensils for Pesach use, he should immerse them separately, unless either the meat or dairy utensil had not been used within the previous twenty-four hours. If they had both been used within the previous twenty-four hours, then one must ensure to immerse them in the pot of boiling water one after the other, and not simultaneously. (ibid)

Summary: Clear glass utensils that had been used with Hametz may be used on Pesach; earthenware and porcelain utensils that had been used with Hametz may not be used on Pesach. Metal utensils that had been used with Hametz may be used on Pesach after they are immersed in a pot filled to the top with boiling water. This immersion should be done before the Hametz prohibition takes effect on Erev Pesach. Meat and dairy utensils should be immersed separately, unless either the dairy or meat utensil had not been used within the previous twenty-four hours.

Passover- Koshering the Dishwasher

Passover- Koshering the Dishwasher, Oven, Tables, Countertops, Microwave, Stovetop, and Sink


We present here a practical guide for preparing the various parts of one's kitchen for Pesach:

1) Dishwashers: One prepares a dishwasher for use on Pesach by running a complete cycle before Pesach with the dishwasher empty. Detergent should be poured on the racks before the cycle is run.

2) Ovens: An oven with a self-clean feature is prepared for Pesach by running a complete self-cleaning cycle. If an oven does not have such a feature, then one should thoroughly clean the oven's exterior and interior with "Easy Off" or some other chemical-based cleaning agent, and then run the oven for an hour on its highest setting.

3) Tables: A table that has been used with Hametz should be cleaned and then covered with a tablecloth. One should pour hot water over the table first. One may then eat on the tablecloth throughout the festival of Pesach. When cleaning the table, one must ensure to remove all residue dirt and substances from the surface and from any cracks or holes in the table. (See Chazon Ovadya page 159.)

4) Countertops: Formica, stone and marble countertops can be prepared for Pesach by pouring boiling water over them. One should boil a kettle of water, wait for it to whistle, and then immediately pour the kettle's water over the countertops. Some have the custom to then cover the countertops after pouring boiling water over them. (See Chazon Ovadya page 160.)

5) Microwaves: The question of whether and how a microwave oven can be prepared for use on Pesach is a complex one. It is therefore advisable to cover all foods one places in the microwave on Pesach with plastic wrap. Ideally, one should cover all foods placed in the microwave during the year, as well. According to some authorities, one can prepare a microwave oven for use on Pesach by adding some soap to a bowl of water and then heating the water in the microwave until it reaches a boil. The steam then expunges the Hametz from the walls of the microwave. Still, it is proper to cover all food placed in the microwave during Pesach, even if one followed the aforementioned procedure.

6) Stovetops: To prepare a stovetop for Pesach, one should, after thoroughly cleaning the grates, make Hag’ala on them or pour hot water over them. Furthermore, one should pour hot water over the stovetop after thoroughly cleaning it. (See Chazon Ovadya page 137.)

7) Sinks: One should prepare his sink for Pesach by pouring boiling water over it from a kettle three times. Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 151), rules that this is effective even for porcelain sinks, despite the fact that porcelain utensils generally cannot be "Koshered" for Pesach. The exception made for sinks stems from a number of different factors. Firstly, it is uncertain whether the sink had been used with water hot enough to allow the sink to absorb particles of Hametz. And even if this did occur, soap is normally used when utensils are washed in the sink, thus rendering any absorbed particles "Pagum" (foul-tasting), which Halacha treats with greater leniency. Finally, any Hametz absorbed in the sink was absorbed when Hametz was still permissible for consumption, which allows us to remove the absorbed particles through the process of Hag'ala (immersion in boiling water). Some people have the admirable practice to place a grating on the bottom of the sink so that the utensils do not come in direct contact with the surface of the sink, even after boiling water has been poured over the sink.

Passover- Laws of Matza

Passover- Laws of Matza: the Use of Machine Matza or Matza Made from Oats; the Beracha Over Matza; Dipping Matza in Water; Eating Matza Throughout Pesach


Several specific requirements apply to the Matza eaten for the Mitzva at the Seder on Pesach. Firstly (as discussed in a previous Halacha), this Matza should preferably be produced from wheat that had been carefully watched from the moment it was harvested; this Matza is referred to as "Matza Shemura," and one must endeavor to purchase specifically this kind of Matza for the Seder.

Additionally, the Matza eaten at the Seder must have been baked with the Mitzva of eating Matza in mind. Therefore, the workers who bake Matzot in the factories declare at every stage in the process, "Le'shem Matzat Mitzva" ("For the purpose of Matza for the Mitzva"). This requirement has generated considerable discussion among the authorities concerning the use of machine-made Matzot at the Seder. Since the entire process is performed mechanically, it is questionable whether or not such Matza can be said to have been baked with the Mitzva in mind. Therefore, one should preferably use specifically hand-baked Matza for the Mitzva of eating Matza at the Seder. Nevertheless, Chacham Ovadia Yosef rules in his work Chazon Ovadia (Laws of Pesach, p. 78) that if one cannot obtain hand-baked Matza, he may fulfill his obligation with machine Matza, provided that it was baked by a God-fearing Jew who declared "Le'shem Matzat Mitzva" when pressing the button to operate the machine. It must be emphasized, however, that in locations such as New York where hand-baked Matza is readily available, one should not rely on this leniency and should instead make a point of using hand-baked Matza for the Seder.

The Matza eaten at the Seder should ideally be baked from wheat. People with an allergy to wheat may fulfill their obligation with Matza baked from oats or spelt, provided that all the other conditions for the Matza are met, namely, the grain was protected from water from the moment it was harvested, and it was baked with the Mitzva of Matza in mind. (See Chazon Ovadya, page 76.)

Before eating Matza at the Seder, one recites two Berachot: the Beracha of "Ha'motzi," which is recited over all types of bread, and the special Beracha of "Al Achilat Matza," which refers to the Mitzva of eating Matza at the Seder. It should be noted that this Beracha of "Al Achilat Matza" is recited only before one eats his first piece of Matza at the Seder. During the rest of Pesach, eating Matza does not constitute a special Mitzva, and therefore one recites only the Beracha of "Ha'motzi," and not "Al Achilat Matza." (See Chazon Ovadya, page 86.)

Some people have the practice not to dip Matza in water during Pesach, out of concern that this may cause the Matza to become Chametz. This is not the practice of the Sepharadim. Nevertheless, if one took upon himself this stringency without stipulating that he does so "Beli Neder" (without accepting a formal vow) and then wishes to discontinue this practice, he must first perform "Hatarat Nedarim" (annulment of vows). It is therefore proper to ensure before taking on such a practice to explicitly stipulate that one does not intend to formally accept this practice on a permanent basis. (See Chazon Ovadya, page 220.)

There are those who observe the even stricter measure of refraining from eating Matza altogether after the first night of Pesach, out of concern that the Matza may be Chametz. These people eat the minimum required amount of Matza at the Seder and then refrain from eating Matza throughout the rest of the holiday. Chacham Ovadia Yosef (Chazon Ovadia – Laws of Pesach, p. 221) opposes this custom, and rules that it is proper to eat Matza throughout Pesach, particularly on Shabbat, when there is an obligation to eat three meals with bread (which on Pesach can of course be fulfilled only with Matza).

Some people observe the practice to eat only Matza Shemura throughout the holiday of Pesach, and not merely at the Seder. Although this stringency is not required according to strict Halacha, it is a laudable practice to follow. Once again, a person who took on this practice without stipulating that he does so "Beli Neder" must perform "Hatarat Nedarim" if he then decides to discontinue the practice. Therefore, one who decides to begin eating only Matza Shemura even after the Seder should explicitly declare that he does not take on this measure of stringency permanently.

Summary: At the Seder, one should use specifically hand-made Matza Shemura. If one cannot obtain hand-made Matza, he may use machine Matza provided that it was baked by a God-fearing Jew familiar with the relevant laws. People allergic to wheat may use Matza baked from oats or spelt. It is proper to eat Matza throughout Pesach, and not merely at the Seder, but the Beracha of "Al Achilat Matza" is recited only at the Seder. Although one may eat Matza that is not Shemura after the first night of Pesach, it is a laudable measure of stringency to eat only Matza Shemura throughout Pesach, though one who accepts this practice should stipulate that he does not formally accept it as a permanent, formal