The Month of Nisan - Anticipating Pesach 1.AN AURA OF REDEMPTION [1.1]Nisan, the month in which Pesach occurs, is considered to be the first month of the Torah calendar. When counting the months one does so in relationship to Nisan being the first of the months. In the Torah, the months have no names, and reckoning of the months are only by number so that there be a constant reminder of the great miracle of the exodus from Egypt and our deliverance at the hands of G-d. (Rambam) [1.2]A fundamental expression of faith is found in the Talmudic dictum: "In Nisan we were redeemed (from Egypt) and so, too, will we be redeemed once again in Nisan." (Rosh Hashanah 11b) Accordingly, one's thoughts and aspirations with the advent of this month should be renewed hope that once again it is the season in which the Jews will be delivered from the hands of their oppressors.
2.FESTIVE FEELINGS FROM THE VERY BEGINNING Aside from anticipation that Pesach is drawing near, the entire month is colored by customs which indicate its festive nature: (a) Certain tefillos (prayers) are deleted from our regular order of services during the entire month. (See further on) (b) Fasting is generally not permitted; the only exceptions being the first born on Erev Pesach or a bride and groom on their wedding day. (c) Even portions of a funeral service are deleted ("Tziduk HaDin" and the "Kaddish D'Ascha'ta" which follows.)
3.MAOS CHITTIM ("MONEY FOR FOOD") At the very beginning of Nisan it is a worthy and time-hallowed practice to designate tz'dakah for needy individuals so that they may also have the basic necessities for Pesach. "This custom has nothing to do with the mitzvah of giving charity throughout the whole year. It is rather because of the idea of freedom which is inseparable from Pesach. For even a person who has already fulfilled the mitzvah of tz'dakah in complete accordance with the law, one cannot appreciate the full implication of freedom if he/she knows that his/her neighbor is hungry or in need." If one does not feel moved to assist the needy at this particular season how can he/she sit down to the Seder and begin reciting the Haggadah by declaring "All who are in need let them come and join with us at the Seder..." (Kol dichfin ... Kol ditzrich...)
(Sefer HaToda'ah) Accordingly, one should view "Maos Chittim" as a tax from which there is no exemption, and be guided, as was the case for centuries, by his/her rabbi as to how best to observe this vital prelude to Pesach.
4.TEFILLAH REMINDERS FOR NISAN [4.1]The following tefillos (prayers) are not said throughout the entire month of Nisan: - "Tachanun" - "Y'hi Ratzon" (after the Torah reading on Monday and Thursday) - "Tzidkascha" during Shabbos Mincha - "Kayl Malay Rachamim" is said only at gravesite upon burial and during Yizkor on Pesach. - "Av HaRachamim" is deleted on every Shabbos during Nisan except on Shabbos M'Vorchim before Rosh Chodesh Iyar since the atrocities memorialized in this elegy originally occurred during Iyar (and also Sivan). [4.2]In Hebrew leap years, one no longer includes "L'chaparas Pasha" which is found in the Musaf for Rosh Chodesh enclosed in parenthesis and marked for a leap year. (This insertion is added only in the months beginning with Cheshvan and ending with Adar Sheni.) [4.3]Nisan is the month of spring when most often trees begin to blossom. Should one see buds (not leaves) of fruit trees (not bushes or other trees which yield no edible fruit) there is a b'racha recited which is not commonly known. The text may be found in a Siddur which has the complete compendium of b'rachos or in Shulchan Aruch Orach Chayim 226. The b'racha states: "Baruch Ata Hashem Elokaynu Melech HaOlam who created a world in which nothing is lacking and who created in it wonderful things and good trees for people to enjoy." This b'racha is said only once a year. If fruit started to grow on a tree it can no longer be recited. It can be said before and after Nisan if weather conditions affect the budding of the fruit trees. [4.4]Some maintain the custom of reading from the Torah (Bamidbar 7) the gifts of the Nesiim, the leaders of each of the tribes, who brought sacrifices of the dedication when Moshe Rabbaynu completed the building of the Mishkan, the portable sanctuary, erected in the desert. The dedication began on Rosh Chodesh Nisan and continued for twelve days.
5.PESACH PREPARATIONS [5.1]Shop early for clothing. And don't leave checking for Sha'atnez for the last moment. [5.2]Pesach products line supermarket shelves by Purim. Shop very early so that you can take the time to examine every item for proper Pesach certification. When in doubt, ask for guidance. Do not assume that everything made in Israel is Kosher. Many Israeli products contain "kitniyos" (legumes) derivatives which Ashkenazic Jews do not eat on Pesach. [5.3]When shopping in supermarkets, products that are kosher year round are all too often rearranged in the section containing Pesach items. Shopper beware! These items are chametz and must be carefully scrutinized. Share your information of any irregularities with the store's manager, your friends, neighbors, and synagogue rabbis so that the situation may be announced and remedied. [5.4]Pet food are almost always chametz. Consult a knowledgeable and sympathetic veterinarian or pet shop for guidance on what to feed your birds, fish, cats, and dogs. [5.5] Anticipate your medication needs very early and ask for rabbinic guidance. At times a problem can be resolved only after extensive research. Allow sufficient time for such an inquiry to be made. [5.6]Anticipate your needs in caring for your infants and children. Ask for help from those who have had experience in these matters and guidance from your rabbi. [5.7]In general, dispose of and consume as much chametz as is possible. The sale of chametz was meant as a last resort only for this items that cannot be disposed of in other ways. [5.8]Inquire of the rabbi as to which utensils may be kashered for Pesach and which one of the various methods of kashering is required. Many utensils cannot be kashered for Pesach. In all cases, utensils may not be used for 24 hours before kashering. In some cases, utensils need 72 hours of soaking. As a rule, no chametz utensils may be kashered after the time that chametz may not be possessed on Erev Pesach, so do not wait for the last day. Since kashering is a highly complicated matter you must anticipate your needs, check with the rabbi and plan ahead. It is for this reason that at Young Israel of Passaic-Clifton we hold a "Kasher-In" and designate a day well in advance of Pesach to care for all of these matters under the rabbi's supervision. [5.9]A family Seder is greatly enhanced when all those assembled use a uniform Haggadah. This is especially true where you have guests who need a good translation. While Haggados and translations are abundant, there are only a few worthwhile editions. For inexpensive uniform Haggados, I would recommend: Each of these editions has particular features which suit different needs. It is best to preview a copy of each before buying. There are several other Haggados with English translation and excellent commentaries which may be too expensive for everyone's use at the table, but a copy, nonetheless, should be present for reference. [5.10]Give special attention to what you need at the Seder: wine, matzah, maror, charoses, karpas. Review the minimum amounts that should be eaten of each and then multiply by the number of people you expect to have at your Sedarim. [5.11]Distinguish between the proverbial spring cleaning and the necessary Pesach preparations. While it is obvious that the home should be spanking clean for Yom Tov, your primary task for Pesach is to search and dispose of chametz. Do not lose sight of what is required of you and what is optional. [5.12]By any stretch of one's imagination preparing for Pesach is a formidable task. One is not permitted to complain about the myriad of preparations for as the Talmud relates the wicked son would complain bitterly, declaring: "Why do you annually impose upon us these bothersome tasks?!" (Talmud Yerushalmi Pesachim 10:4) Rather than have to cringe over preparations, plan well in advance, get organized with what you have to do, perform those tasks that are necessary and leave anything that is optional for after Pesach.
6.MATZAH BEFORE PESACH [6.1]Customs abound concerning eating matzah just before Pesach. Some eat no matzah beginning with the day after Purim. Most do not eat any matzah (this does not include matzah products) beginning with Rosh Chodesh Nisan. The "din" (actual law) only requires us to desist from eating any matzah on the day before the Seder; Minhag (custom) has extended that restriction. In all cases, the purpose is the same: to be able to distinguish between the one time at the Seder when eating matzah is obligatory on everyone (matzas mitzvah) and the rest of the year when one performs no specific mitzvah of eating matzah. [6.2]It is a time-hallowed requirement to participate personally in the preparation of one's matzah which will be eaten at the Seder. For those who can arrange to visit a hand-baking matzah factory, this aspect of preparing for Pesach should be considered as essential as any other detail in preparing for Pesach. (Shulchan Aruch Orach Chayim 460:2)
7.LEAVING HOME FOR PESACH If one expects to be away for Pesach and leaves well in advance of Pesach, the obligation still exists to search for Chametz. Anyone anticipating to leave home for Pesach should consult a rabbi and learn what exactly has to be done. Closing up your house for Pesach and leaving the city does not necessarily exempt you from all Pesach cleaning. Learn what has to be done. Consult rabbinic authorities in times of emergency. (See Shulchan Aruch Orach Chayim 436) If one leaves for Israel before Pesach or if one who resides in Israel visits for Pesach outside of Israel, he/she must make special arrangements with the rabbi concerning the sale of chametz. This arrangement must not be left until the last moment.
8.THIRTY DAYS BEFORE PESACH [8.1]Pesach preparations begin 30 days before the holiday. This time table was established by none other than Moshe Rabbaynu. (Pesachim 6) Accordingly, it is proper that beginning on Purim day, which is exactly 30 days before Pesach, one start to direct total attention to Pesach. If one's Torah learning time is limited, it is best to suspend the regular routine of learning and concentrate on reviewing the Laws of Pesach. If one is in a position to add to his/her allotted time for learning about Pesach, this is all the more praiseworthy. (Shulchan Aruch Orach Chayim 429:1) List all your questions concerning Pesach now. Questions about specific products which you asked in past years, ought to be asked again for the situation may have changed since you originally asked. [8.2]When wishing someone well before Pesach we say "Chag Kasher V'Sameach" which when translated means "Have a proper and happy holiday." The inclusion ("proper") in our Pesach greeting is intended to impress upon all of us that only with proper planning and preparation can Pesach be truly festive. Now is the time to anticipate what has to be done for Yom Tov. Start early so that by the time you reach Pesach you will have the strength and stamina to be festive and Joyous.
Preparing Your Kitchen and Dining Room for Pesach 1.DISHES AND UTENSILS Since it is not permitted to have even a trace a Chametz in our food during Pesach, special attention must be given to dishes and utensils. It is required that separate sets of dishes shall be set aside for Passover use only. However, under certain conditions some of the utensils used throughout the year may also be used on Pesach. These utensils must be kashered (cleaned), in keeping with halachic principles, not only hygienic standards.
2.THINGS THAT CANNOT BE KASHERED The following dishes and utensils cannot be kashered for Pesach use: Chinaware, pottery and all earthware; glued together utensils; knives with attached handles; utensils that cannot be cleaned thoroughly such as a sieve or any bottle with a narrow neck that cannot be cleansed from within. Plastic dishes cannot be kashered unless they are highly heat-resistant. Teflon-coated utensils may be used on Pesach if new; they cannot be kashered for Pesach if they have been used during the year.
3.GLOWING WITH A FLAME AS A METHOD OF KASHERING Metal utensils used directly on the fire for baking or broiling without the addition of liquids, may be kashered only through libbum (glowing). The utensils are placed directly upon a fire, such as the flame of a propane torch, until red hot. Propane torches are readily available in any department store or hardware store and can easily be used.
4.KASHERING BY BOILING WATER (PURGING) Metal and wooden utensils not used directly ont he fire or in which food is prepared in a liquid state as in boiling and cooking may be kashered through hag'alah (purging) 1. The utensils being purged should not have been used for Chametz for the previous 24 hours. 2. The objects to be purged are first thoroughly cleaned and scraped (stains do not matter) and then immersed in a vessel full of water which is kept boiling throughout. Red hot pieces of metal (carpenter's plumb or nuts and bolts) should be added to the water so that the water may boil intensely. 3. Should part of the object being kashered protrude from the vessel, it may be removed, reversed, and re-immersed so that all parts be covered by the boiling water. Optimally, however, the pot used should be large enough to immerse the entire object at once. 4. Many objects, such as silverware, may be kashered together, as long as care is exercised that the water covers each piece individually around and between them. After purging, the utensils should be washed in cold water. 5. The vessel used for kashering (not the vessel being kashered) may be of any sort. It is preferable to first do hag'alah on the pot and then kasher with new water all other utensils. 6. If an item to be purged has dents, these dents must be first thoroughly cleaned. Should this not be possible then the dents must first be prepared by glowing (libbum) before purging the entire utensil. 7. Though we are permitted to kasher from chametz to Pesach utensils, we do not switch the utensils from milk to meat or vice-versa. Some authorities disagree and are lenient about even switching from milk to meat and vice versa. A competent rabbi's guidance should be sought. The Young Israel of Passaic-Clifton has had the practice of accepting utensils for kashering at the synagogue at a pre-Pesach "Kasher-In" as an accommodation to those who feel they cannot properly kasher at home.
5.GLASSWARE Glass dishes and utensils (excluding Pyrex or any type of glass regularly used with hot foods or liquids) may be purged by first thoroughly cleaning them from within and without, and then soaking them in water for seventy-two hours. The water should be changed after every 24 hours. The water must fill the utensils and cover them. This does not apply to whiskey and wine glasses, and cut glass, which cannot be kashered. Practically speaking, It greatly simplifies matters to have special Pesach drinking glasses set aside for each year's use, as with other Pesach dishes.
6.STOVES / OVENS / MICROWAVES [6.1]Every part of an oven which may have been reached by food during the year must be completely cleansed and scraped. Then the temperature selector is set at the highest possible degree. Allow oven to burn at least a half hour longer than any previous baking or cooking period. A propane torch to burn out (libbun) the oven would be better. The top of the range can be kashered by turning on all of the ranges and placing a solid blech (sheet metal covering) over the top. Remove any handles and knobs from the range top, otherwise they will melt. Allow the flame to be on for at least half an hour. [6.2]For the top of the range, a special metal-sheet which fits the range is to be provided to prevent contact with Pesach utensils. A recommended practice for the stove interior of the oven and new grates, to allow baking for Pesach. The grates on the range top must be glowed or new ones used. If no glow can be produced, the metal sheet must cover them, too. [6.3]Microwave ovens (non-convection types) may be kashered for Pesach in the following manner: - Do not use the microwave for 24 hours. - Clean the entire interior surfaces thoroughly. - Boil a bowl of water and place it in the microwave. Run the microwave until all of the water has turned to steam. - Replace the surfaces (racks or glass trays) on which any food is actually placed during the microwave process.
7.DISHWASHERS Household dishwashers used the year round should not be used during Pesach. Kashering them properly is a near impossibility.
8.ELECTRIC MIXERS If new bowls and beaters have been purchased or set aside for Pesach use, it is permissible to use the various kinds of food mixers after thoroughly cleaning exposed parts and opening the case which houses the motor and thoroughly cleaning the inside electrical parts.
9.SINKS AND REFRIGERATORS [9.1]Sinks should be scrubbed and washed. Boiling water must be poured over all surfaces. Do not neglect the faucets and spout. Finally, use new drainboards and dish pans so that dishes do not touch the sink's surfaces. [9.2]Refrigerators and freezers should be thoroughly washed and the shelves lined with fresh aluminum foil, shelf paper or any similar covering. Do not impede the circulation of the cold air. Be certain to punch holes throughout the shelf covering.
10. LINEN AND TABLECLOTHS Heavily starched tablecloths should not be used for Pesach purposes. Starched tablecloths simply can be washed and used for Pesach. New plastic tablecloths are permissible.
11. TABLES AND COUNTER TOPS Tables used for eating, kitchen counters, and sink surfaces should be prepared for Pesach use by thoroughly cleansing them and wherever possible pouring boiling water on them from the vessel in which it has been boiled. At the very least, the surfaces must be completely scoured. In either case, they must be covered with paper, aluminum foil, shelving, or formica sheets.
12. FINAL NOTE Kashering procedures must be completed by the end of the fourth hour of the day on Erev Pesach. This is approximately 10:00 A.M. on Erev Pesach. This time is offered as a mere guideline and varies with date and location. (Shulchan Aruch Orach Chayim 451:1) 13. SERIOUS ADVICE Halachic literature concerning proper kashering is both extensive and complicated. It would do well for anyone who wants to kasher anything to consult with a rabbinic authority who has experience with these matters. All that has been written above is but a general guide to what has to be done. One ought to be certain that he/she totally knows what is kasherable and each instance, what method is to be used. Consult first well in advance of Pesach so that you will not be sorry in the end.
What is Done with Chametz? 1.CHAMETZ DEFINED [1.1]Chametz results from a mixture of grain and water which is allowed to remain undisturbed for over 18 minutes. Five types of grain only can yield chametz: wheat, rye, spelt, barley and oats. [1.2]Any extracts, derivatives or mixtures of chametz may not be possessed or eaten on Pesach. [1.3]Common sources of chametz include: (a) cereals(f) flour (b) bread(g) white vinegar (c) cake(h) whiskey and beer (d) cookies(i) some alcohols (e) spaghetti & noodle products(j)medication and vitamins (k) many cosmetics [1.4]Matzah can theoretically become chametz if not baked and completely processed in under 18 minutes. Therefore, only matzah prepared especially for Pesach may be used. [1.5]Though certain grains and legumes other than these grains are not used on Pesach, they are not, however, considered chametz. Rice, peas, green peas, lima beans, and other beans, known in halacha as kitniyos, do not have to be disposed of or sold as is done with regular chametz. Ashkenazic Jews desist from using kitniyos while Sephardic Jews do consume them on Pesach.
2.WHAT IS DONE WITH CHAMETZ? [2.1]The weeks before Pesach are properly spent trying to dispose of the chametz in any or all of the following ways: (a) Consume all chametz. (b) Sell the chametz to a non-Jew with the Rabbi serving as agent since the sale involves complicated halachic (Jewish law) procedures. This procedure is called M'chiras Chametz. (c) Search for even more morsels of chametz throughout the entire house, office, store or in places where chametz might be found. This procedure is known as B'dikas Chametz. (d) Burn any of the chametz which might have been found in the search. This is done the morning after the search and is known as Biur Chametz. (e) Declare that any chametz in one's possession still remaining undiscovered by the owner is no longer considered to be his\hers but rather "null and void as the sand of the earth." The procedure of renouncing ownership is known as Bittul Chametz, and is recited (from the Haggadah) in the evening and again the morning of Erev Pesach. [2.2]The prohibition against chametz begins, according to the Torah, at noon on the 14th of Nisan thought Pesach doesn't actually begin until that evening. However, since the chametz observance is so radical a departure from man's normal daily routine time, our Talmudic Rabbis decided to have all chametz restrictions go into force in the early morning hours on the ere of Pesach. Those five procedures of disposing of the chametz are completed by approximately 10:00 a.m. on the morning before Pesach. The exact time varies from year to year, and from city to city as is explained further on in Section 2.4. [2.3]The rule of thumb in calculating the time of the chametz restrictions on the 14th of Nisan goes as follows: (a)EATING OF CHAMETZ ceases at the end of the third hour of the day. (b)BURNING OF CHAMETZ should be done at the end of the fourth hour of the day. (c)SELLING OF CHAMETZ to a non-Jew must be completed by the fourth hour of the day. [2.4]The hour of which we speak of is not the 60 minute hour but rather a proportional hour equivalent to 1/2 of the day. The length of the day is calculated from dawn (Alos Hashachar) to nightfall (Tzays Hakochavim), or as some authorities maintain, from sunrise (nayts) until sunset (sh'kiah). The hours and minutes between these two times periods are totaled and then divided by 12. The figure derived is then considered the "proportional hour" of which we speak.
3.WHAT IS THE SALE OF CHAMETZ? [3.1]It is forbidden for a Jew to possess chametz during Pesach even if it is not eaten. This is based upon the following Torah statements:
(a)"Chametz shall not be seen nor any leaven seen with you throughout your territory." (Sh'mot 13:7) (b)"No leaven shall be found in your houses ..." (Sh'mot 12:19) These prohibitions apply only to the chametz of a Jew. [3.2]In ancient times chametz was always consumed before Pesach, or whatever little was left over was given away. As economic and social conditions changed for the Jew, it became evident that people with substantial quantities of chametz at home and in business which could not readily be disposed of or burned without considerable financial loss, needed an alternative method to be able to contend with the Torah's restrictions. The procedure of selling the chametz to a non-Jew permitted for the legal transfer of ownership of the chametz during Pesach so that the prohibitions of "there should not be seen nor found" do not apply. [3.3]The sale is legally and halachically binding and can be possessed by the non-Jewish buyer at any time. [3.4]Though the chametz can remain on the premises of the Jewish seller, it must be stored in one or several concentrated areas and these areas must be locked. It is preferable that one room be designated; if not a room, then a closet or cabinet which will be locked or sealed off. [3.5]An estimated fair market value of all items must be declared before the sale. [3.6]The negotiations between the non-Jewish buyer and the Rabbi usually take place in the early morning on Erev Pesach. Power of attorney must be granted in advance of Erev Pesach and should preferably be done in person by visiting the Rabbi with a list of the items for sale, their estimated value and locations. A form granting the Rabbi power of an attorney in selling your chametz is appended to the end of this Torah Topics. [3.7]A common misconception concerning M'Chiras Chametz is that the chametz is sold to the Rabbi, when, in fact, it is sold through the Rabbi to the non-Jewish buyer.
4.THE SEARCH FOR CHAMETZ [4.1]In addition to the regular painstaking cleaning, a formal search is required. The technical term of B'dikas Chametz applies to a painstaking search for chametz when for all intents and purposes no chametz is in our possession other than that which we set aside for immediate consumption or selling. [4.2]The search must be conducted in all places where chametz may have been used or stored including offices, schools, and stores; cabinets, pocketbooks, drawers and clothing. [4.3]The search for chametz takes place on the night before the first Seder. (If the first Seder occurs on Saturday night, the search is conducted on Thursday evening.) The search should begin immediately at nightfall, about thirty minutes after sunset. [4.4]Customarily, the search is conducted with a candle (a source of concentrated light), a feather (to collect any crumbs found), and a large wooden spoon. A flashlight, any brush and a paper plate, may today also be used in addition to what was essentially the only ways the search could be done in generations past. Remember, the search to find is the mitzvah, not how it is collected. [4.5]An interesting custom has arisen where the pieces of chametz wrapped in plastic or in a paper bag are spread throughout the house before the search. The morsels are placed as a guarantee of finding chametz in the house since usually all chametz has already been cleaned out and removed in the weeks of pre-Pesach preparations. Consequently, some have interpreted this custom to mean that B'dikas Chametz is merely a symbolic search where only these ten packages are to be found, a notion which is totally mistaken. The search for chametz, if properly done, should take several hours and often needs the assistance of the entire household. [4.6]At the start of the search, a b'racha is recited: "Baruch Ata ... Asher Kidshanu B'mitzvosav V'tzivanu Al Biur Chametz". [4.7]At the conclusion of the formal search, all chametz which is found is carefully set aside until morning when it will be burned. The evening's procedure is concluded with the Kol Chamira pronouncement which can be found in the very beginning of the Haggadah. It should be said in one's native tongue in addition to the original version. It reads: "Any kind of chametz in my possession which has escaped my notice and which I have not removed, shall be regarded as non-existent, as the mere dust of the earth." [4.8]Chametz which will be eaten that evening and the next morning is set aside before the search begins and need not be gathered into the search.
[4.9]Those who leave home for Pesach still need a B'dikas Chametz at home. Consult a Rabbi as to the procedures. Where emergencies exist so that a household will not be able to perform the search, seek rabbinic guidance well in advance of the regular time for B'dikas Chametz. [4.10]Checklist Of Where To Search For Chametz **Thes items listed with a double asterisc must be cleaned thoroughly and in addition set aside during Pesach together with one's year-round utensils. Uder beds Clothes closets Clothes Chests Desks Cabinets Drawers Medicine Chest Pockets in suits and coats Purse and Pocketbook Bread box Cookie Jar Cribs High Chair Playpen Carriage Toy Chest Children's Toys Storage Rooms Laundry Room Freezer Basement Tallis Bag Lockers in shul Toothbrush Carpets and Rugs Infant seat Sink Trays Shabbos Zemiros booklets ** Hallways Attic Backyard Garbage can Workshop Den Office Automobile: under seat Automobile: under mats & covering Automobile trunk, glove compartment Areas where pets are kept Bird cage Behind refrigerator, sink, oven Schoolbags & Lunch Boxes Electric Kitchen Utensils Shul Locker or cubby Shelves Bookcase Breakfront Bencherlach ** Bar Suitcase, Travel bag Vacuum bags (discard) Wash Brooms Cookbooks ** Behind radiators Below couch pillows
5.BURNING THE CHAMETZ [5.1]In the early morning hours the chametz found in the search is burned outside of the house or, if necessary, in one's fireplace. The entire package must be thoroughly burned with no morsel being left uncharred. (If you did not as yet dispose properly of your last year's Lulav, you can burn it with the chametz.) [5.2]Immediately afterwards, the second "Kol Chamira" pronouncement is recited. Found in most Haggados, it reads: "Any kind of chametz in my possession whether or not I have removed it, shall be as non-existent, as mere dust of the earth." [5.3]If one cannot be home at the time of Biur Chametz it may be performed by proxy or earlier, and the Kol Chamira pronouncement said wherever the person may be at the time.
6.WHAT ABOUT UTENSILS AND APPLIANCES WHICH CAME IN CONTACT WITH CHAMETZ? A separate Torah Topics entitled "Preparing your Kitchen and Dining Room For Pesach" fully discusses this phase of Pesach preparations.
7.CAN COSMETICS BE CHAMETZ? Yes. Though cosmetic creams, lotions, and ointments generally need no special Pesach preparations, it is preferable to use "Pesach approved" products for oral hygiene (toothpaste, mouthwash) and for application to the lips (chapstick). Any substance containing alcohol must be checked for its source before use on Pesach. Perfumes and colognes should be carefully scrutinized for alcohol.
8.WHAT OF CHAMETZ AFTER PESACH? [8.1]Chametz that has been possessed by a Jew or Jewish firm during Pesach is not to be used even after Pesach. Such chametz is known as "Chametz She'Avar Alav Ha-Pesach". [8.2]There is great confusion among today's household about what to do with shopping after Pesach. The following guidelines are offered: SHOPPING AFTER PESACH 1.Non-chametz items may be bought in any store immediately after Pesach. 2.Stores closed all Pesach should be given preference in shopping since the owners render an important community service. 3.Stores owned by non-Jews may be patronized immediately after Pesach. Care must be taken in establishing that the parent companies of supermarket chains are indeed owned by non-Jews. 4.Stores owned by Jewish proprietors having sold their chametz may be patronized after Pesach even though they have done business during Pesach. 5.Stores owned by Jewish proprietors who did not sell their chametz properly. For such stores, the following procedures should be carefully followed: a.All non-chametz items may be bought immediately after Pesach. b.Fresh, packaged baked goods (bread, rolls, cake) which come into the store every few days, may be bought about a week after Pesach assuring yourself that all of these items were freshly processed after Pesach. c.Packaged chametz with a long shelf life should not be bought for at least six weeks. Such items include frozen baked goods, cereals, cookies, crackers, vinegar, products containing barley, wheat, flour, or vinegar, liquors made of grain, pet food, grain alcohol.
How A Seder is to be Conducted 1.A WORD OF INTRODUCTION Seder means order or organization. The Mitzvos and customs which comprise the Seder, should therefore be understood in light of the total effect which the Jew strives to create each year on the evening of Pesach. The Seder is not a lavish banquet nor is it only a family feast. The Seder attempts at symbolically demonstrating several principles of the Jewish faith and a way of life upon which all of Jewish existence is contingent. As such, the evening's proceedings must follow a pattern and order, which was established already in the times of the Bais haMikdash. This "Torah Topics" is being presented in the hope that it will enhance the traditional Seder observances of those families who have been gathering year after year for this holiday celebration. The symbolic meanings behind each step of the Seder will be presented in another publication of ours soon to appear, please G-d.
2.FOR THE LADY OF THE HOUSE [2.1]Ask yourself: "What do I need for the Pesach Seder?" Have you included the following essentials on your list? (a)Kosher wine or Kosher grape juice (Four Cups) (b)Sh'murah matzah for everyone at the table (c)Shankbone from lamb (Z'roah) (d)Horseradish and/or Romaine Lettuce (Maror) (e)Celery, parsley, boiled potatoes (Karpas) (f)Apples, walnuts, cinnamon, or ginger (Charoses) (g)Hard boiled egg (Baytzah) These items are foods used to symbolically demonstrate the Seder fundamentals. [2.2]The rest of the menu we leave to the lady of the house to decide. Only several points ought to be called to your attention: (a)Prepare sufficient quantities of wine, Sh'murah matzah and maror. There are minimum amounts that must be had of each of these things. They are not to be nibbled at or merely sipped. (b)It is customary not to have any roasted or broiled meat at the Seder only. (c)The egg (Baytzah) and Shankbone (Z'roah) should not be discarded after the Seder; rather they are eaten at lunch. [2.3]At the Seder use your finest dishes, linens and silverware. If your best utensils are used all year round, find out if they can be kashered for Pesach use. [2.4]Preparations for the first Seder should be completed in the late afternoon so that the Seder may start immediately at nightfall. Preparations for the second Seder, however, should not begin until after nightfall. (Nightfall is about 45 minutes after sunset. Check your daily newspaper for the time of sunset.)
3.FOR THE MASTER OF THE HOUSE [3.1]Do you have a white kittel to wear at the Seder? It is of deep symbolic meaning. [3.2]Have you prepared a uniform Haggadah with a good English translation for all who assemble at your Seder? It is your responsibility to direct the Seder so that it may become a spiritually uplifting occasion. In order to do this, you must be prepared to have people follow along with you in their native tongue. Halacha requires understanding the significance of the Seder symbolism and what is said in the Haggadah. This cannot hardly be done without a uniform Haggadah and a good English translation. [3.3]Review the Haggadah in advance of the Seder to be familiar with the procedure. Gather notes of explanation to intersperse throughout the Haggadah. Be prepared with discussion material. All this ought to be done especially throughout the month prior to Pesach. [3.4]Have you prepared a Seder plate, matzah cover and Afikomen cover? [3.5]The custom of reclining (Hasibah) is usually performed with a pillow and an armchair. Are you prepared? 4.HOW MUCH MUST I EAT? [4.1]The establishment of minimum requirements of eating and drinking of the Seder foods serve primarily to guarantee uniformity in the observance. If one knows how much to eat, it serves as an educational tool to determine why we eat it in the first place. There is the prevalent feeling among people, well meaning but misinformed, that the Seder foods need only be tasted or sipped. There are minimum amounts required to be eaten for each of the foods which apply to men, women, and also youngsters (they too, must be educated). See the appended chart listing all of the required amounts. [4.2]THE FOUR CUPS OF WINE: (a)Measure your wine glasses before Pesach to determine if they can contain the required amount. (b)Only for health reasons should the wine be diluted or substituted with kosher grape juice.
(c)Champagne is a wine which may serve as an elegant substitute for the traditional Seder wine. (d)Red wine is generally used for the Seder. The color has symbolic meaning. If, however, it is not available pink or white wine may be substituted. [4.3]MATZAH: (a)All matzah at the Seder should be Sh'murah matzah. This is generally not a supermarket item and must be arranged for. (b)Matzah is eaten by all at three points during the Seder, twice before the meal (Motzi and Koraych) and finally at the conclusion of the meal (Afikomen). Consequently, the practice of placing three matzos on the table in front of the person conducting the Seder for use by the entire family is totally inadequate. (c)Each matzah should be whole and not broken. Check your packages before Pesach. [4.4]MAROR: (a)Maror may be pure ground horseradish or Romaine lettuce leaves. It is eaten twice at the Seder (Maror and Koraych). If ground horseradish is used, it must be freshly ground and not the processed kind found in supermarkets. (b)If horseradish is used, measure 1.1 ounces before Pesach. (c)If Romaine lettuce is used, be certain to wash each individual leaf very carefully. There are halachic considerations to this, not just sanitary reasons. Some will use only the Romaine lettuce stalks to avoid the halachic problem of undetectable insects clinging to the leaves. [4.5]KARPAS: (a)The general custom for this step of the Seder is to eat less than a "kazayis", or just a morsel. (b)Any vegetable may be used for this step of the Seder; the most popular being celery and parsley. Some use potatoes and onions, depending upon their European ancestry. Anything, whose b'racha is boray p'ri ha'adamah can qualify for Karpas.
5.RECLINING AT THE SEDER [5.1]The custom of reclining on one's left side comes to demonstrate the feeling of freedom and aristocracy on this evening. This form of sitting at the table obviously comes from the times of the Mishnah when it was the universal custom then to have the wealthy aristocrats eat while reclining on a divan or couch. Though this mode of eating is no longer a recognizable demonstration of aristocracy, most halachic authorities insist that the position be retained as an historical reminder of this glorious period in Jewish history, and, even more so, as a gesture that will spark questions as to why this is such a different night. [5.2]Since reclining on a couch or divan is impractical for most of our dining rooms today, it has been the custom to have a pillow placed on an armchair and the person sitting in it leans to the left. [5.3]The following steps of the Seder need reclining: (a)Drinking the four cups of wine (b)Customs vary as to Karpas needing reclining (c)During the eating od Matzah (d)During the eating of Korech (e)When eating the Afikomen 6.ARRANGING THE SEDER PLATE [6.1]There are two prevalent customs as to how the Seder tray is to be arranged. The most widespread method (the Ari's) is presented here: Three Matzos The EggThe Shankbone Maror (for Maror) Karpas Charoses
Maror (for Korech)
[6.2]Remember to have on hand sufficient quantities of Matzah, Maror and Charoses for each individual. These foods need not be on the Seder plate in full quantity at the beginning of the Seder.
7.CHAROSES Charoses consists of grated apples, chopped walnuts, wine and cinnamon or ginger. Sometimes dried fruit is also chopped in.
8.SETTING THE TABLE FOR THE SEDER [8.1]Use the finest silverware, cups, glasses, linen, and dishes that you have. [8.2]Just as you place a wine glass in front of each person, it is advisable to do the same with the matzos when the time comes to eat matzah. [8.3]The Seder plate is placed in front of the leader of the Seder. [8.4]Remember cushions or pillows for reclining (Hasibah).
Sefirah: From Pesach to Shavuos
1.BETWEEN PESACH AND SHAVUOS - NATIONAL CALAMITIES Though in Torah times, the 49 days bridging Pesach and Shavuos were days of joyful anticipation and spiritual ecstasy, in later times several national tragedies befell our people throughout the centuries during this same period of time. As a result, the festive character of these seven weeks was muted and certain mourning practices were adopted. The first of these tragedies was the collapse of the Bar Kochba state in Israel (135 C.E.) and the death of some 24,000 of Rabbi Akiva's students at the time. Nearly a thousand years later, the infamous Crusades began in this same season. Successive waves of religious fervor at the Christian Easter time would inevitably result in the plunder, destruction and death of Jews who happened to be in the path of the Crusader armies. Finally, the brutal massacre of 100,000 Polish and Ukranian Jews by Chmielnicki and his maniacal Cossacks began on the eve of Pesach, 1648 and continued intermittently for nearly a decade with the fervor of Easter time invariable turning to Jews being massacred. All told, aside from the unspeakable pain and anguish in the physical sense, the loss of major segments of Torah knowledge and inspiration in these three instances is beyond imagination.
2.SEFIRAH RESTRICTIONS - CUSTOMS VARY Since Talmudic times, a period of 33 days of mourning has been traditionally observed for the loss of Rabbi Akiva's students and the fall of the Bar Kochba state. In the 16th century, the Ari (Rabbi Isaac Luria) urged, as others before him, that all 49 days between Pesach and Shavuos be regarded as tragic times, thus allowing for the commemoration of all of the tragedies. While some do follow the opinion of the Ari, the two most dominant segments of time when mourning practices are observed are: 1) beginning with Pesach until 33 days later on Lag BaOmer day, and 2) beginning with Rosh Chodesh Iyar, a week after Pesach, until three days before Shavuos There are as many as seven additional customs legitimately on record concerning Sefirah observance. Prior to World War II, European as well as American communities had developed local customs with regard to which segment of Sefirah was observed in mourning. In the post-Holocaust era, uniformity of practice is virtually no longer possible to implement since pockets of population with all sorts of customs have descended upon all Jewish communities. Accordingly, in one city it is no longer surprising to see a host of customs simultaneously observed. Where one does not have a fixed family tradition in the matter, rabbinic guidance should be sought.
3.MOURNING PRACTICES Mourning practices during these periods involve: a)curtailing celebrations of festive occasions b) haircutting c)according to some authorities, refraining from the purchase of new items which require saying of the b'racha of Shehecheyanu.
4.HAIRCUTS [4.1]Haircuts for men, women, and for children (as an educational tool to teach them of national mourning) are suspended. For those who keep the Sefirah restriction from Pesach, haircuts are permitted before Pesach and from the day of lag baOmer on. Those who begin Sefirah restrictions from Rosh Chodesh Iyar may take haircuts for one week after Pesach and then again during the three days prior to Shavuos. Some interrupt this mourning practice on Lag BaOmer similar to the first practice. [4.2]Where one must shave daily due to professional or business demands, he may do so during the entire Sefirah period (R.Moshe Feinstein in Igros Moshe, Orach Chayim IV: 102) [4.3]Haircuts on Lag BaOmer are generally permitted during the day but not on the evening before. When Lag BaOmer falls on Sunday, one may take a haircut on Friday in honor of Shabbos and Lag BaOmer. [4.4]On the occasion of a Bris, the father as well as the Sandek and Mohel may take a haircut on the evening before the Bris in honor of the simcha. [4.5]A Bar Mitzvah boy and his father may take haircuts on the day of the actual Bar Mitzvah (R. Isaac Liebes in Bais Avi). [4.6]A groom may take a haircut on the Friday before his Aufruf when the Aufruf is the Shabbos before the wedding. [4.7]Those who regard the 5th and 28th days of Iyar as festive days (Yom HaAtzmaut and Yom Yerushalayim) and who demonstrate in a consistent and substantial manner that for them these days are special occasions of thanksgiving unto G-d, may rely on the permission granted by Israel's Chief Rabbinate to take haircuts on these days in honor of the occasion.
5.FESTIVE OCCASIONS DURING SEFIRAH [5.1]A Bris or Pidyon HaBen are celebrated as usual. [5.2]Bar Mitzvah dinners may be held during Sefirah but without music or dancing. [5.3]Tenaim (engagement receptions) may be planned for Sefirah but without music or dancing. [5.4]Aside from the day of Lag BaOmer, due to the wide divergence of Sefirah practices, it is best to seek proper rabbinic direction before setting any wedding date even on those days which traditionally have come to be acceptable days. [5.5]If one receives an invitation to a wedding during Sefirah on days when it is prohibited to go according to his/her custom, and according to another custom that date is acceptable, then it is permissible to shift customs for that year. Consult a rabbi to be certain of what to do. (As to the problems of Hataras Nedarim, annulling vows, in such a circumstance, R. Moshe Feinstein held that it was not necessary, while R. Aharon Kotler required it.) [5.6]Sheva B'rachos may be attended by all any time during Sefirah, even where there is music and dancing (R. Moshe Feinstein in Igros Moshe, Orach Chayim I:159,II:95). [5.7]Dinners on behalf of Torah institutions may be planned but without music and dancing. [5.8]There are rare cases when the mitzvah of marriage supersedes the customary Sefirah restrictions. In such cases, weddings may be celebrated in a modified and subdued manner. The ultimate decision as to which instance legitimately falls into this category must be left to a fully qualified rabbinic authority. Rabbis who easily bow to the pressures of brides, grooms and their families, readily officiating at Sefirah-time weddings, debase the memory of untold thousands of martyrs who died sanctifying G-d's name and degrade the title of rabbi.
6.RECITING SHEHECHEYANU DURING SEFIRAH [6.1]Customs vary concerning purchasing things for which Shehecheyanu is recited (see below). Despite the fact that those who do observe the restrictions do so on rather weak Halachic grounds, nonetheless, authorities are equally divided on the issue. It is best to be guided by one's family tradition, or, in absence of a clear direction, to consult a rabbi. [6.2]New clothing over which Shehecheyanu is recited includes coats, suits, pants, skirts, and jackets. Not so for shoes, undergarments, or shirts. [6.3]New fruit now in season, when eaten for the first time that season, requires a Shehecheyanu in addition to the regular b'racha. [6.4]Even according to those who do not recite Shehecheyanu as a Sefirah restriction, one may do so: a)on Shabbos b) on Lag BaOmer c)when a mitzvah is involved (new Tallis, Tefillin, Bris, Pidyon HaBen) d) when clothing is needed for a wedding, Bar Mitzvah or Bris. [6.5]Clearly, restrictions placed on sewing, knitting, crocheting and fixing clothes lack solid Halachic basis.
7.THE MEANING OF IT ALL The Talmud (Y'vamos 62b) records that the death of Rabbi Akiva's students was directly attributed to the lack of respect they had for one another when differences of opinion arose between them. Masters of Mussar (religious ethics) exhorted that these days of Sefirah should rightfully be spent in cementing relationships between fellow Jews in atonement for the first tragedy which marked the Sefirah days as days of mourning. The sensitive Jew, in addition to all other external demonstrations of mourning, would do well to highlight this ethical aspect of Sefirah observance. Rabbi Naftali Zvi Yehudah berlon, the NeTZiV, the immortal Rosh Yeshiva of Volozhin, saw the same process operative 65 years earlier when the second Temple was destroyed by Rome. The generation was one of highly educated, scholarly and pious people, the NeTZiV reminds us. The senseless hate (Sin'as Chinam) which ultimately led to the destruction of the Temple in 70 C.E., was generated by and instant reaction to anyone holding different opinions concerning how to conduct one's life, caring little if the difference was halachically valid or not. Any change was viewed as a threatening deviation which had to be suppressed and at which one had to revile. This attitude led to a proliferation of hate between brothers. (Preface to HaAmek Davar - B'rayshis) |