“What Needs to be Checked for Shatnez” Updated List

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From Jerusalem Kosher News.com
With yomtov on the horizon many of us are buying new garments for family members. Often there is a measure of confusion surrounding what garments require checking to rule out the presence of shatnez.

JKN’s shatnez expert presents the updated 2014 “What Needs to be Checked for Shatnez” list in PDF format.

updated 2014 Shatnez guide Shatnez-guide-updated-2014

To contact shatnez expert Rabbi Eliyahu Neiman directly, please email shatnezlabint@gmail.com

From Aish.com

Certain things go together naturally, like peas and carrots. And certain things don’t, like toothpaste and orange juice.

The Torah teaches about the power of combinations and warns against mixing the wrong things together. One of these is the prohibition against wearing a mixture of wool and linen in the same piece of clothing, as it is written, “You shall not wear combined fibers, wool and linen together” (Deut. 22:11).

In Hebrew, this forbidden mixture is called “shatnez” (pronounced shot-nezz).

Shatnez is an acronym for “combed, spun and woven,” which describes the stages in processing fabric: combing the raw fiber, spinning fibers into a thread, and weaving the threads into cloth.

We send suspicious items to a shatnez laboratory for checking.

The mitzvah of shatnez still applies today. We observe the mitzvah by checking manufacturer labels on the clothes we buy, and by sending suspicious items (like wool suits and coats) to a “shatnez laboratory” for checking.

Clothes are a unique part of being human; only people wear clothes. Shatnez is a constant reminder that all our actions must be “kosher.”

Interestingly, “holy garments” are exempt from the prohibition of shatnez. For example, the special garments worn by a Kohen while serving in the Holy Temple contained both wool and linen. Similarly, it is theoretically permitted to wear tzitzit that has shatnez (though there are technical factors which don’t allow this today). The explanation may be that these garments are already inherently “kosher.”

WHAT’S THE REASON?

The Torah does not explain the reason for shatnez, and it is categorized as a chok — a law whose logic is not evident. The Torah has many such laws; we do not know why pork is forbidden, for example. And the prohibition of shatnez is equally strong.

Why did God make a chok in the first place? What’s the purpose of a commandment whose reason we have no inkling of?

The power of a chock is as follows: If the reasons for all the mitzvot were as obvious as “don’t murder” or “don’t steal,” then a person could go through life without developing a relationship with God. How so? Just as there are many fine, upstanding people who don’t murder — not because they believe in God, but simply because they understand that it’s wrong — we might likewise observe mitzvot simply because they “make sense.”

Leaving God out of the picture would be missing the point entirely.

Leaving God out of the picture would be missing the point entirely. That would be humanism, not Judaism.

Having said all this, God still wants us to use our intellect to understand the mitzvot to the best of our ability. Thus the commentators suggest different “explanations” for shatnez.

One idea is that he mixing wool and linen upsets the environmental and/or metaphysical fabric of the universe. God created different species that work together in the symphony of creation. Our job is to respect and appreciate this diversity and help maintain this special orderliness.

The Midrash suggests that the reason stems from the story of Cain and Abel, as recorded in Genesis chapter 4. Cain brought God an offering of flax (the source of linen) and Abel brought a sheep (wool). The incident resulted in Cain killing Abel, and it was thus decreed that never again shall the two substances mix.

This is perhaps hinted to by the Torah juxtaposing the prohibition of shatnez with the imperative to “love your neighbor as yourself” (Leviticus 19:18-19). Each person must cherish his own uniqueness and not feel threatened by others. Cain did not understand that he and his brother had different tasks in life, different roles in creation.

PRACTICAL LAWS OF SHATNEZ

Shatnez is forbidden when it is worn as a normal garment — i.e. to protect from the cold, rain and heat.

It is therefore permitted to try on a new outfit for size, even though it may contain shatnez.

The smallest amount of shatnez is forbidden, even a wool suit whose buttons are sewn with linen thread.

Even the smallest amount of shatnez is forbidden. For example, if you have a wool suit and the buttons are sewn with linen thread, it is forbidden to wear the suit until the linen thread is removed.

Someone who discovers they are wearing shatnez is required to remove the garment immediately.

It is likewise forbidden for a Jew to manufacture or sell shatnez clothing, unless he can be certain that only non-Jews will purchase it.

GETTING CLOTHES CHECKED

Clothes that list wool or linen on the label should be taken to a certified shatnez laboratory, where they will be checked under a microscope. Checking a suit usually costs around $10.

Even though only one of the two forbidden fibers is listed, the odds of finding shatnez is greatly increased. Manufacturers are not required by law to reveal every element in their clothing. Even if a garment says 100 percent wool, it may legally still contain linen threads. For example, linen neckties often have a wool lining.

Garments are usually safe from shatnez if neither linen nor wool are mentioned on the label. Though men’s suits and winter coats should be checked for shatnez regardless of the listed materials.

Also be aware of clothes containing reprocessed materials or unknown fibers, frequently listed on garment tags as O.F. (other fibers).

Once the shatnez is removed, it becomes permitted to wear the garment.

In many cases, the shatnez can be easily removed because the wool and linen are not combined in the basic fabric of the garment. Once the shatnez is removed, it becomes permitted to wear the garment.

For example, shatnez is commonly found in men’s suits which are made of wool or wool blends. To retain the shape of the collar area, a canvas stiffener is generally sewn into the collar, and linen is the fabric considered by the clothing industry as being the best material for this purpose. The more expensive the suit, the greater the likelihood that linen is used. If linen is found in a collar canvas, it can easily be removed and replaced with a non-linen canvas.

Years ago I had the opportunity to be in Russia. American money was so valuable there that I was able to ride a public bus for one-tenth of one cent. Everything was so cheap, so one day I went to the biggest department store in Moscow, determined to buy the most expensive item I could find. After searching through aisles of mostly-empty shelves, I came to the men’s clothing department where I bought a brand new suit for the equivalent of 5 dollars!

When I returned home, I went to the local shatnez-testing lab. There they had a chart on the wall, showing the percentage of suits found to contain shatnez, based on their country of manufacture. Suits from Russia have shatnez 95 percent of the time! I decided to have the lab check it anyway, and they reported back that the suit was so rife with shatnez mixture that it could not even be fixed. This story is more the exception than the rule, but I learned a good $5 lesson!

To locate a shatnez lab in your city, visit http://shatnez.n3.net/, or call the National Committee of Shatnez Testers at 800-SHATNES (800-742-8637).

Those interested in training to become a shatnez tester can contact the National Committee of Shatnes Testers and Researchers at 732-905-2628.

ONE GARMENT WORN OVER ANOTHER

There are a few more details about shatnez that are important to know.

It is permitted to wear a linen garment over a wool garment, or vice versa, since they are not attached to each other. For example, it is permitted to wear a linen jacket and wool pants, or a linen scarf wrapped around a wool dress, or a linen tie under a wool jacket.

Buttoning a wool and linen garment together — even on a permanent basis — is not considered an attachment because the garments can be easily unfastened. It is therefore permitted to wear a wool coat together with an inner lining of linen, if they are buttoned (but not sewn) together. The same applies with snaps or Velcro, since they can be easily detached.

There is one restriction, however, in wearing wool and linen garments on top of each other: One needs to determine if the inner garment can somehow be removed without completely removing the outer garment. If not, then the garments are considered attached to one another. Therefore, wearing wool pants over linen underwear is considered shatnez. So when wearing one garment of wool and one of linen — like coats, sweaters, jackets, dresses and blouses — one must determine if the garments underneath can be removed without removing the top one first.

NON-GARMENTS

One final issue:

While the Torah prohibits wearing shatnez (“shatnez on the body”), “shatnez beneath the body” (e.g. upholstery and carpets) is forbidden by rabbinical prohibition. Therefore, sitting, lying, or walking on shatnez is prohibited when there is the concern that the shatnez material may come off and cling to the body.

This prohibition largely depends on the softness of materials used. For example, if the shatnez material used in the seat of a chair is soft or plush, it is forbidden to sit on the chair.

Sitting or walking on shatnez is prohibited when the materials may come off and cling to the body.

Wool carpets can also be a problem, as linen is sometimes used as a backing. Walking barefoot or sitting on a shatnez carpet would be prohibited where there is direct body contact. If the carpet is tightly woven, and loose threads are unlikely to come off, the carpet would not be a problem.

If there is doubt about the fabric content of upholstery and carpets, you should arrange to have them checked by a shatnez laboratory.

There is a story about the “Steipler,” a great 20th century rabbi. He arranged for a date with a young woman in a distant town, which necessitated taking a train to get there. The night before the train ride, he stayed up all night learning Torah, thinking that he could make up his lost sleep on the train. But upon entering the train, he suspected that the seat cushions contained shatnez — and wound up standing throughout the entire journey, continuing to study.

When the Steipler arrived and met the young woman (actually the sister of the Chazon Ish) for their “first date,” he proceeded to fall asleep right away. The woman was riled, but upon checking into the matter she discovered what had happened — and was so impressed that she insisted they be married!

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For further reading, see the book, “A Guide to Shatnez,” by Rabbi Dovid Loebenstein (available at eichlers.com).

Hitbodedut

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Hitbodedut – An Introduction to Personal Prayer

Emuna Outreach has been working overtime lately. We’re increasingly using the medium of video presentations to deliver the message of Jewish Outreach and Rebbe Nachman’s teachings far and wide, quickly and enjoyably.

Olive_grove2 Today, you’re invited to ride out to the Judean Hills with me. Far off the beaten track, there’s a cave and spring that Jewish guerillas used as a hideout from the Romans during the Bar Cochba rebellion nearly 2000 years ago. It’s a dream place for personal prayer. C’mon and join me – let’s see how hitbodedut – your own personal-prayer relationship with Hashem – is the key to emotional stability and true happiness.

For a healthy soul, it’s best to take the advice of the best doctor of the soul there is; in my book, that’s none other than Rebbe Nachman of Breslev. Rebbe Nachman stresses the importance of spending at least 60 minutes a day in personal prayer. Hashem is always available, with or without an appointment.

Preparing for Pesach

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Bentley ad for shmura matza from orit Samuels on Vimeo.

Traditional shmurah matzah for your Passover table

shmurah matzahTraditional handmade shmurah matzah is recommended for seder use. Order your matzah today! Spelt and whole wheat matzah are available, too.  Many local Chabad-Lubavitch centers have a limited supply of shmurah matzah available. We invite you to contact your local center for more information.

If you can not afford handmade shmurah matzah then please use Machine made shmurah matzah

Machine-shmurah-matzah The whole purpose of Pesach is to enjoy it and not stress out over it or out due yourself. You need to enjoy yourself with the holiday

 

What Should Diabetics Do Regarding Seder?

10 Nissan 5774
April 10, 2014
dont-ignore-diabetesThe following information was released by the spokesman’s office for the Chief Rabbinate of Israel pertaining to how a diabetic may contend with the yomtov demands of seder night. The responses were provided by Chief Ashkenazi Rabbi David Lau Shlita.

This refers to a diabetics using diet, tablets or injections of insulin.

The Mitzvah of 4 Cups of Wine:
A diabetic may fulfill the mitzvah by drinking four cups of grape juice. Every 100cc of grape juice is less than 70 calories. Therefore, one may fulfill one’s obligation if one drinks the majority of a revi’is for the first three cups, and an entire revi’is for the last cup. If he drank 45cc (32cc) for the first three cups and 90cc (which is 63 calories) he will end up having ingested 160 calories.

In cases of need, one may drink only a majority of a revi’is for the last cup too.

The Mitzvah of Eating Matzah:
Each machine made matzah contains 100 calories. One may be lenient and measure the shiur for matzah as being one-half of a machine matzah. We eat this amount three times; for achilas matzah, the korech sandwich, and the afikomen. Therefore, one may have to eat fewer calories than one is accustomed to during the meal (like rice/potatoes) towards fulfilling the mitzvah of matzah.

Eating Charoses:
One may avoid eating charoses if one wishes or one may eat a minute amount.

A diabetic who uses injects insulin numerous times or receives insulin via a pump usually checks blood sugar levels a number of times daily to adjust each dose. Such a person may ingest the wine and matzah and adjust the insulin accordingly to compensate, giving oneself a bit more than usual to address the increase in blood sugar.

Click on the Word document to the right for the original Hebrew text:    What Does a Diabetic do on seder night

Click to download PDF fileClick to Download har hamor pesach book a Pesach booklet compiled by Rabbi Samson’s students at Yeshivat Har Hamor.

har-hamor-pesach-book

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Click to download PDF file

Click to Download Pesach Seder From Rav Shalom Arush

 

Chut Shel Chessed

By Rav Shalom Arush Shilita

Practices and Halacha for Seder Night

Everything starts with Emuna. A person prepares himself as well as he can and prays as much as he can and he has a desire that everything will go ok, but Hashem has his plan and therefore everything begins with Emuna that ‘everything is for the best’ and ‘this is the way Hashem wants it to be’. When Rabbenu wrote that there is a concept of “lo b’seder” (not ok/not in order), it means that there is ‘seder’ (things are ok/things are in order) from the point of view of Hashem, but from the point of view of man, it seems that things are not b’seder (not ok) and that person needs to accept it with Emuna.

  1. The Seder Plate

One should arrange the table and the seder plate on erev Chag, during the day. We arrange the seder plate is according to the Ari (that means in the shape of two ‘segolim’ [a Hebrew vowel with three dots]). We place the three matzot (representing the sefirot – chachma, bina and daat) and place over them a nice cloth, and on the plate we place the zeroa (shankbone) on the right side (representing the sefira of chessed), the egg on the left side (representing the sefira of gevura), the maror that we bless on under the two of them in the middle (representing the sefira of tiferet). The charoset goes below the shankbone (representing the sefira of netzach), the carpas (parsley) goes below the egg (representing the sefira of hod) and the maror that we use for ‘corech’ goes below the two of them in the middle (representing the sefira of yesod) (and the plate itself represents the sefira of malchut); as follows:

Egg Shankbone

Maror (for bracha)

Parsley Charoshet

Maror (for corech)

  1. A person should be careful to eat and sleep on erev Pesach in order to be awake for Seder night. Especially children whose comfort is the most important thing on Seder night (because the main mitzvah is ‘to tell it to your children’). It is therefore appropriate that children stay awake until at least the end of ‘magid’.

  1. After the Ma’ariv prayer of Yom Tov, when you return home to prepare the seder, all the married men (including a newly married man in his first year) should wear a kittel (white cloak) and put his steimel or hat on and keep it on for the whole seder. Bachurim over the age of bar mitzvah should wear their ‘bekesha’ and wear their hat for the whole seder. (A person can remove their hat during eating the meal).

  1. Before beginning the Haggadah, everyone should say together: “I hereby bind myself in this Pesach Seder, in the Kiddush, in the eating of the parsley, in the Haggadah, in the eating of the matzah, in the eating of the maror, in the korech, in the meal, in the eating of the afikoman, in the birkat hamazon, in the saying of Hallel, in the piyutim, in the divrei Torah, in the singing of Shir HaShirim – to all the true Tzaddikim of the generation, and to all of the true Tzaddikim resting in the dust, the Holy ones resting in the ground, and especially to our Holy Rabbi the Tzaddik and foundation of the world, the flowing stream and source of wisdom, Rabbenu Nachman ben Simcha ben Feige, whose merit should be upon us and on all Israel, Amen.”

  1. Kaddesh

Before making Kiddush, the leader of the seder should inform everyone: “I will have the intention to fulfil the obligation on your behalf in all of the blessings on the wine, on the Kiddush and on the Shechechiyanu. It is your obligation to intend that the blessing of shechechiyanu should cover the mitzvahs of eating the matza and on the entire Pesach itself. Also, after making Kiddush, everyone should drink while leaning to the left.” Everyone should say the “l’shem yichud…” (“for the sake of the unification…”) which appears in most Haggadahs and also say the prayer for preparing oneself to drink the four cups of wine [which appears below – at the end of this sheet].

  1. Ideally (l’chatchila) one should drink only red wine, (it doesn’t matter if it is sweet or dry wine and it’s also permitted to drink pasteurised wine and one doesn’t need to be careful to drink only ‘fresh’ wine (yayin chai)). The amount to drink is 86 ml (in our community we don’t follow the measures of the Chazon Ish, whether for strictness or leniency, and whether d’rabban or d’oraita). For someone who finds it difficult to drink just wine, he should mix 86 ml of wine with grape juice (it doesn’t matter how much grape juice he adds, because he juice comes only to weaken the taste of the wine). If this is also difficult for a person, he can mix less than 86 ml of wine with grape juice, and he should drink 86 ml of this mixture. If even this is difficult for him, and he knows that even the minimum amount of wine will ruin his seder night, he can drink just grape juice.

  1. When pouring the cup, each person should pour for another, and not pour for himself as this shows the way of freedom.

  1. At the time of drinking wine, one should lean (we lean when drinking the four cups and also when eating the matza and eating the corech/sandwich). The way of leaning is to be careful to lean with the body to the left side and also to support ones left arm on the armrest of a chair. Also women need to lean in every place that men need to lean.

  1. Urchatz

One should explain to the children that there is a halacha that if a person eats something dipped in a liquid, one should wash his hands before eating it. Even though the whole year we are lenient not to follow this law, on seder night we are strict on this in order to cause the children to ask questions and to stay interested.

  1. Carpas

One should take care to specifically buy the vegetable called ‘carpas’ (ie “celery”) because there are important kabbalistic issues in this (and one should be careful to buy vegetables that are grown free of worms!). The leader of the seder should remind everyone that eating the carpas is a preparation for eating the maror and his intention should be that his bracha “…borei peri ha’adamah” that he makes on the carpas also covers the maror. A person should not eat more than a kazayit of carpas in order not to obligate himself to make an ‘after bracha’. (If he erred and ate more than a kazayit, he does not make an after bracha). Also, we do not lean while eating the carpas because it teaches about the bitterness of the slavery and leaning is a sign of freedom. One should leave a little of the carpas on the seder plate because according to the kabbalah the seder plate should remain complete until after eating the matza and maror.

  1. Yachatz

Before breaking the middle matza, the leader of the seder should announce in a loud voice in order that everyone hears: “Just like we break the matza, Hashem split the sea into twelve parts when we left Egypt.” This matza should be split into two pieces, the larger piece into the shape of the Hebrew letter “vav” and the smaller piece into the shape of the Hebrew letter “dalet” or into a square shape.

  1. The smaller piece should be returned to the seder plate to its place between the other two complete matzahs, and the larger piece in the shape of a “vav” should be used for the afikoman. One should hide it, in order to stimulate interest in the children, and to cause them to remain awake until eating the afikoman which is towards the end of the seder. If a child finds the afikoman and asks for a present to give it back, it is on the father to give him whatever he asks for (unless there is an educational or halachic problem with giving him his request).

  1. Magid

Before reading the Haggadah (ie ‘magid’) one should read the passage from the Zohar that appears in some Haggadahs, which explains the importance of the Haggadah. The Haggadah is read together out loud by all those present and with ‘crying out’ as described by Rabbenu [see Likutei Moharan, 20:10] and there are sections that are sung together (like “Ha Lachma Anya” etc, and each family should follow its own customs in this regard). We read a section together and then stop and explain that section (sometimes explaining the section beforehand, and the entire seder should follow the same pattern, in a way comfortable for you). One should be careful however not to overly lengthen the explanations. In principle, one should explain the section of Rabban Gamliel “anyone who did not say these three things on Pesach did not fulfil his obligation, and these are Pesach, Matza and Maror. Pesach which are forefathers ate at the time the Temple stood for what reason… Matza which we eat for what reason… Maror which we eat for what reason…”

  1. One should remember that the main reason for reading the Haggadah is for the children (“Ve’hagadata levanecha”) therefore it is on the father to prepare the Haggadah before seder night and to think about which points will awaken the children. There are midrashim on the Haggadah which are very stimulating which are able to add newness and interest for children.

  1. When we reach the questions in the Haggadah, meaning “Ma Nishtana”, one can give each child a section to say, and not only to the youngest child, and when the children ask any questions on seder night, it is a mitzvah to answer them immediately and not to wait until later, because this is the principle mitzvah. If the children have midrashim and chiddushim to tell on the Haggadah and on leaving Egypt, one should encourage them as the main mitzvah of the Haggadah is for the children. In any event, it is recommended to save the chiddushim for during the meal, in order that the reading of the Haggadah does not continue on too long.

  1. When we pour out drops of wine when we say “dam, v’aish, v’timrot ashan”, and for the ten plagues etc (a total of 16 drops), we take a broken pottery dish or disposable plastic cup and the leader of the seder only pours out the 16 drops from his cup into this dish/plastic cup, and with him at the same time his neighbor pours 16 drops of water (this is in remembrance of the plague of blood that within one vessel there was blood from the side the Egyptian drank and water from the side the Jew drank; and also that wine hints to the dinim (judgements) and water hints to the kindnesses and we do this in order to sweeten the judgements). Once all the drops have been poured out we throw away the broken vessel/plastic cup used.

  1. There is a custom in some communities that when we say “in every generation a person is obligated to see himself as if he was coming out of Egypt…” the lady of the house lifts up the seder plate and waves it in a circle over the heads of each of those present and blesses each of them as she wishes.

  1. The Second Cup

Before drinking the second cup of wine, the leader of the seder should remind all present (including men) to drink the wine while leaning. All should say together the “l’shem yichud” that appears in Haggadahs and also the special prayer before drinking the four cups [as written out at end of this article]. There are those that follow the Shulchan Aruch not to make a bracha on the second cup and those that follow the Rama who says to make a bracha.

  1. Rachtza

Before washing the hands, the leader of the seder should remind those present that the only mitzvah d’oraitta (Torah commandment) that we still have on seder night since the destruction of the Temple (that it should be rebuilt speedily in our day) is the mitzvah to eat matza. The rest of the mitzvot are only Rabbinic nowadays. Therefore everyone should intend to fulfill the mitzvah of eating matza for the sake of the Torah commandment “ba’erev tochlu matzot” (“in the evening you shall eat matza”).

  1. Motei Matza

The matza for seder night for the mitzvah of eating matza should be handmade shmura matza (meaning guarded from the time of harvesting). (One who wants to eat ‘soft matza’ has on whom to rely. However, the custom is to eat hard matza). The matza used for the ‘corech’ can be machine-made matza, and so too the matza used for the rest of the days of Pesach should also be machine-made matza particularly. [This is explained by the Yalkut Yosef for two reasons, firstly there are those who believe that machine matza is more ‘mehudar’ and secondly as handmade are more expensive, there is no need to spend the extra money – and if a person has money to spend he is advised to buy the less expensive machine made ones and give the saving to the poor].

  1. The leader of the seder should give out matza to all present in order that it is in front of them before reciting the bracha. The seder plate and the matza should remain by the leader of the seder and there is no need to give each person matza from the seder plate, rather he should give each person from other matza which is on the table. For the purpose of eating the Mitzvah Matza each person should be given an amount of two kazaytim (each kazayit is 27g for Sephardim who go according to weight, or the volume of a matchbox according to Ashkenazim who go according to volume). Therefore machine made matza which is generally around 32-33g, for Sephardim one would take approx 85% of a sheet of matza for each kazayit (those machine matzahs which are made at 27g each would mean a whole sheet for each kazayit). For Ashkenazim who go after volume, the amount would be approx a third of a sheet of matza for each kazayit.

  1. Before eating the matza, one should say the ‘l’shem yichud” which appears in the Haggadah. After making the bracha, dip the matza in salt and also in charoset. One should eat the matza while leaning and without stopping, but meaning to eat in a natural not rushed way and without simply swallowing down the matza. One should not look at the clock at all! Because the main thing in eating continuously is to eat in a normal way, and therefore there is no need to be concerned about how much time it takes as to eat normally certainly fulfils one’s obligation. And we know the words of Rabbenu who told us that it is not our way to follow strictures, even on Pesach.

  1. Maror

For the purpose of Maror, one should take lettuce leaves for each one of those present (and be careful to buy vegetables grown free of worms). Before eating the maror, dip it in charoset and shake off the charoset from the leaves in order not to cancel out the taste of the maror. Say the “l’shem yichud” which appears in the Haggadah, and eat the maror without leaning. The way of eating it should be the way one normally eats lettuce, comfortably and without pausing, and without looking at the clock at all.

  1. Charoset should be made from the following ingredients: dates, nuts, apples, ginger and wine.

  1. Corech

For the purpose of corech, one can use machine made matzot. One should take a kazayit of matza from the bottom piece and a kazayit of maror (if there is not enough matza in the bottom piece for all those present, one can take other shmura matza) dip them in charoset (and now there is no need to shake off the charoset), say the section in the Haggadah “Zecher lemikdash ke’Hillel” and eat while leaning, without a bracha. The way of eating should be relaxed and without pausing and without looking at the clock at all.

  1. One shouldn’t speak between washing his hands for matza (Rachtza) until after eating the corech. After the fact, if one did speak after eating the matza, he doesn’t need to make a new bracha.

  1. Shulchan Orech

There are those who have a custom to eat eggs at the beginning of the meal. At the meal, we do not each sharp (charif) food, instead only sweet food. (Therefore also the meat or chicken on this night should be marinated in sweet sauce, for example honey etc). One should not eat roasted meat at this meal, even roasted chicken. A wise person will not eat too much in order that he will have an appetite for the afikoman and not eat it on a full stomach.

  1. Tzafon

One should be careful to eat the afikoman before midnight (halachic chatzot). However, Hallel can be said after chatzot. Ideally (l’chatchila), one should give to all present a small piece of matza from the afikoman and if there is not enough matza he should take from other shmura matza, and one can also use machine made matza. One should eat a kazayit of matza while leaning (including women), for the purpose of the afikoman in memory of the korban Pesach, and there are those who are strict to eat an additional kazayit of matza that was eaten at the time with the korban Pesach. Those who are strict to do so will be blessed. Before eating one should say the “l’shem yichud” appearing in the Haggadah. The way of eating should be relaxed and continuous and without looking at the clock at all. After eating the afikoman, one shouldn’t eat anything else and it is permitted only to drink the final two cups of wine, and water, in order that the taste of the afikoman should remain in one’s mouth.

  1. Barech and the Third Cup

Before birkat hamazon, the leader of the seder should remind those present (including women) to drink the wine while leaning. Before drinking the third cup, everyone should say together the “l’shem yichud” and also the prayer prepared for drinking the four cups.

  1. After birkat hamazon and drinking the third cup, pour the cup of wine for Eliyahu Hanavi, and make sure the cup is large and nice (mehuderet). Afterwards, open the door and say “Baruch ha ba Eliyahu Hanavi zachor la tov” and “Shefoch Hamatech” (as appears in the Haggadah).

  1. Hallel

The Hallel should be sung like they sing it in Chut Shel Chessed, and when you get to the place where it says “Hodo Lashem Ki Tov, Ki Leolam Chasdo” and also “Ana Hashem Hoshia Na” one should say it like we do in prayers, meaning the leader says it out loud and the others reply, in the usual way).

  1. The Fourth Cup

Before drinking the fourth cup of wine, the leader of the seder should remind those present (including women) to drink the wine while leaning. Before drinking the fourth cup, everyone should say together the “l’shem yichud” and also the prayer prepared for drinking the four cups. There are those who follow the Shulchan Aruch not to make a bracha for the fourth cup, and there are those who follow the Rema to make a bracha. After drinking the fourth cup, one should not eat anything and not drink anything other than water.

  1. Nirtza

After saying the prayer “Chasal Seder Pesach”, one should sing all the piyutim and songs written in the Haggadah whose foundations are the heights of Holiness.

  1. After completing the Haggadah, sing Shir HaShirim together.

  1. A person is obligated to study the laws of Pesach and Yetziat Mitraim and to tell stories of the miracles and wonders that Hashem did for our forefathers until sleep overcomes him. And all that increase the telling of Yetziat Mitzraim is very praiseworthy and Hashem is glorified by him, as it says “Israel in whom I glorify myself”.

  1. If a person performs the seder as set out, he is assured of being “ratzui” (desirable) before Hashem, and he will merit (B’ezrat Hashem) to rebuild the Beit HaMikdash, and to eat from the sacrifices and the Pesach offering, and will merit a sweet and pleasant long life with the complete redemption, Amen.

Prayer Before Drinking the Four Cups of Wine

[Note: Insert the appropriate wording for each of the four cups.]

Behold, I hereby bind myself in the positive obligation of drinking four cups of wine, on this festival of Pesach, to all the true Tzaddikim of our generation and to all the true Tzaddikim who rest in the dust, the Holy ones who rest in the ground, and in particular to our Holy Rabbenu, the foundation of the world, the flowing stream and source of wisdom, Rabbenu Nachman the son of Simcha, the son of Feige, whose merit shall protect us and all of Israel, Amen.

For the sake of the unification of the Holy One Blessed Be He and the Shechina in awe and love, and in love and awe, to unify the Holy name of Havaya, the letter yud and the letter hei and the letter vav and the letter hei, in a complete unification for the sake of all Israel. I hereby prepare myself to fulfill the will of Hashem to fulfill the mitzvah of drinking the [first / second / third / fourth] cup from the four cups, which corresponds to the letter [yud / first hei / vav / last hei] oftheHoly name Havaya which is [Chochma / Bina / Tiferet / Malchut].

May it be Your will, Hashem, my G-d and G-d of our forefathers, that I merit through drinking this cup to “the one who merits will be made a head” that I merit to rectify my mind, for wisdom, for an expanded mind (mochin d’gadlut). And that I merit through drinking this wine that my mind is uplifted and my intellect expanded until I rise up to the root of intellect (daat), which is an aspect of the root of Torah and mitzvot, through which I will merit to desire and strengthen myself to fulfill the Torah completely, and save me from “the one who does not merit will be made poor”, save me from a contracted mind (mochin d’katnut) and from sadness.

That I merit from drinking this wine to “the one who merits will be happy” that I merit wine that makes one happy, and merit great happiness and very great joy, and through this to increase in telling stories of leaving Egypt, and save me from “the one who does not merit will be made desolate” and save me from wine which causes drunkedness, and that I will merit from drinking this wine to clarify and rectify the imagination completely, which is Holy Emuna. And that I merit by drinking this wine to wake up from sleeping in materiality and spirituality, meaning that I merit to be bound to Hashem always and guard me that I do not fall into sleeping in materiality and spirituality, and that I merit in drinking this wine to rectify the blemish of Adam HaRishon that drank the wine which Chava squeezed for him.

Master of the Universe, make it that by drinking this [first / second / third / fourth] cup of wine, that I merit [complete faith / prayer / miracles / the Land of Israel], that I merit the Holiness of the Land of Israel completely, and that now already the Holiness of the Land of Israel shall be revealed. And nullify from me completely the husk of [the “storm wind” / the “great cloud” / the “blazing fire” / “Noga”] and nullify from me completely [the spirit of foolishness / the spirit of licentiousness / the spirit of arrogance / the spirit of impurity].

This cup shall correspond to the language of redemption of [“v’hotzaiti etchem” (I took you out) / “v’hitzalti etchem” (I saved you) / “V’ga’alti etchem” (I redeemed you) / “v’lakachti etchem” (I took you out)]. And may it be Your will my G-d and G-d of my forefathers that you take all of Your people Israel from all four corners of the world and bring them quickly to the Land of Israel, and bring our righteous Moshiach and build our Holy Temple and reveal Your Kingship completely, Amen.

May the pleasantness of the Lord our G-d be upon us, and the work of our hands establish for us, and the work of our hands establish it (“va yehi noam Hashem Elokenu alenu umaaseh yadenu konnena alenu unmaaseh yadenu konnenehu”).

 The Temple Institute's 5th Annual International Temple Mount Awareness Day
On Sunday, April 6, Rosh Chodesh Nisan, (the first day of the month of Nisan), called by Torah, “the first of your months,” (Exodus 12:2), at the conclusion of a full day of divrei Torah and explication on the practical considerations of performing the korban Pesach – Passover offering – in our day, the gathering of students and Jews desirous of being as ready as possible for the renewal of the korban Pesach came together one more time in a courtyard of the Old City of Jerusalem, to take part in what may best be described as a Passover offering rehearsal.Led by the Director of the Temple Institute, and Rabbi Yisrael Ariel, the Institute’s Founder, with the assistance of licensed experts in the practice of shechitah – Jewish ritual slaughter – the purpose of the event was two-fold: to perform a kosher shechita of the year-old lamb, while providing a detailed explanation to the students as to the intricacies and necessities of the kosher slaughter, which began with the inspection of the lamb for physical blemishes, the presence of which would render the lamb unqualified for kosher shechita, and concluding with the actual slaughter of the animal, in a precise and Biblically mandated fashion that ensures a quick and painless demise. Read more

The Day After Purim

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Day-After-Purim

Pesach is 30 Days after Purim. It is time to clean the house for Pesach.

Dirt in not Chametz

My Favorite Pesach Cleaning Checklist by Rabbi Scheinberg

Is Passover cleaning getting you stressed out, tired out, and flipping out with your kids and husband? Rabbi Scheinberg Shlit”a says: Don’t go overboard, Jewish mom! If you are starting to look like the woman in this video, I recommend that you print up Rabbi Scheinberg’s thorough but easy room-by-room instructions as a sanity-preserving guideline for Passover cleaning. This is long, so I’ve marked the highlights in bold.

CLEAN FOR PESACH AND ENJOY THE SEDER! by Rabbi Chaim Pinchas Scheinberg
Edited By Rabbi Moshe Finkelstein Kiryat Mattersdorf, Jerusalem
Pesach 5765

These notes are based on the responsa of Moreinu veRabbeinu HaGaon HaRav Chaim Pinchas Scheinberg, shlita, rosh yeshivas Torah Ore, to questions posed by women attending his regular talks. They have been compiled by a group of his students. The notes also include Hebrew sources and footnotes, which are not reproduced here.

PREFACE

In former times, wealthy people who had large houses also had many servants who did their bidding, while poor people, who could not afford servants, lived in small homes with one or two rooms. Understandably, the pre-Passover chores of the rich were performed by the servants, while the poor, who had only their one or two rooms to clean, a few pieces of furniture, a minimum of utensils, and some clothing, took care of their needs themselves.

In those days, cleaning was hard. Tables were made of raw wood, requiring them to be scrubbed or even to be shaven to ensure that no pieces of food were hidden in the cracks. Earthen or wooden floors also needed to be thoroughly cleaned and scrubbed.

Today, we seem to be caught in a trap. The average modern home is larger than formerly. Furniture, utensils and clothing are much more plentiful. The average home today can compare with the more affluent homes of previous generations. However, we do not have the servants that they had, so that today, all the chores fall on the woman of the home. At the same time she still feels obligated to clean and scrub as they did formerly, even though she has laminated furniture and tiled floors, making this type of cleaning unnecessary.

As a result of this, the pressure of pre-Pesach cleaning has reached unnecessary and overwhelming levels. The housewife often becomes overly nervous, unable to enjoy the holiday joy of Passover and unable to perform the mitzvos and obligations of the Seder night.

INTRODUCTION

Passover, like every other yom tov, must be enjoyed by every member of the family, including women. This is an obligation clearly defined in the Torah as explained by our Sages. We can understand a person dreading Tisha B’Av but Pesach is to be looked forward to and anticipated with joy. Every woman should be well rested, relaxed and alert at the Seder table so that she can fulfill all the Torah and Rabbinic obligations and follow the Haggadah with the rest of the family. Clearly, the performance of her pre- Passover duties must be balanced against her Passover obligations.

Pre-Passover cleaning is required to avoid the danger of transgressing any Torah or Rabbinic prohibition of having chometz in the house on Pesach. It is evident from the responsa of the Rosh Hayeshiva shlita that this need not be excessive.

It is not the intention here to abolish traditions which have been passed down by Klal Yisroel from generation to generation. Nevertheless, some practices adopted by women in the Passover cleaning today are not an actual continuation of the old traditions. For example, if a person does not sell his chometz, of course it is necessary to check his utensils and to wash off any chometz left on them, or to render the chometz inedible. But if the chometz is sold, then washing the pots, pans and dishes which are going to be locked away is not necessary.

One might be tempted to insist on doing the extra work anyway — to be machmir (stringent). However, in these stringencies lies the grave danger of causing many laxities and brushing aside many mitzvohs completely, including Torah and Rabbinic obligations which women are required to do on Passover and particularly during the Seder.


Many women like to do more “cleaning” than the bare minimum, to such an extent, that some even incorporate their general “spring cleaning” into their required pre-Passover chores. These extra exertions should not prevent them from fulfilling their obligations on Passover, and particularly on the Seder night.

GENERAL NOTES

A. All property and possessions must be cleaned and checked to make sure that they are free of all chometz, except in the following cases: B. If, during the year, chometz is not brought into a place, that place does not have to be cleaned out or checked for chometz. C. Any article which is not used on Pesach does not need to be checked for chometz, provided it is put away properly and the chometz in it is sold. D. Crumbs which have been rendered completely inedible [C.J. Weisberg explains: by coating with small amount of household cleaner] to the extent that they are not fit to be eaten by a dog are not considered chometz. E. The general obligation to check for and destroy crumbs does not apply if the crumbs are less than the size of an olive (kezayis) and are dirty or spoiled enough to prevent a person from eating them. F. The household cleaner (mentioned below) used must spoil the crumbs slightly to the extent that people would refrain from eating them. G. It is customary that any item to be kashered should not be used for 24 hours prior to kashering, in order that it should not be a ben- yomo.

PRACTICAL APPLICATIONS

1) CLOTHING CLOSETS: If there is some significant possibility that chometz went into them, they should be checked for fully edible crumbs of chometz, besides large pieces of chometz. If the probability that chometz entered these places is remote, a rav can be consulted to clarify the conditions under which they do not have to be checked. This includes chests, dressers, basements, and all other similar places (see General Note E).

2) FLOORS: We don’t have earthen floors with deep cracks in them. It is sufficient for tiled or covered floors to be swept and washed with a household floor cleaner. Cracks and spaces between tiles do not have to be checked if the cleaning solution reaches into them.

3) FOOD CABINETS: If the cabinet is not going to be used on Passover, then you just have to lock it or seal it in a manner that will remind you not to use it on Passover and sell it with the chometz (see General Notes C & E ). If the cabinet is going to be used on Pesach, take out all the food and wash it with a rag soaked in a household cleaner. Be sure the cleansing agent reaches into all the cracks and soaks into any crumbs that might be left there. The usual practice is to line the cabinets.

4) REFRIGERATOR: Take the food out, and wash it with a rag soaked in a household cleaner. The racks are usually covered. (It is advisable to leave holes for air circulation.)

5) KASHERING SINKS: Clean the sinks (see General Note G), and pour a kettle of boiling water into them and on their sides. Some people pour hot water mixed with bleach down the drain. The usual practice today is to use an insert, or line the sinks (e.g. aluminum foil, contact paper). If not difficult, this practice should be followed.

6) FAUCETS (TAPS): Cleaning, without any other kashering procedure, is sufficient.

7) MARBLE AND STAINLESS STEEL COUNTERS: If they were used for hot chometz they should first be cleaned well. They should either be completely covered so that nothing Pesach’dik touches them or (if it will not ruin the countertop) pour boiling hot water on them (see General Note G). Many people do both.

8 TABLETOPS: Wash them with a household cleaner. The usual practice is to cover the tables.

9) KASHERING RANGE/OVEN/STOVE-TOP: Wash the top and side surface areas with a rag soaked in a strong household cleaner. Clean the knobs well. Grates can be kashered by first cleaning them well (see General Note G), then put them back on the stove, and then lighting all the burners, raising them to their maximum heat, putting on a blech while the burners are on. This spreads the heat over the whole top and intensifies the heat on the grates. Let it burn for 5 – 10 minutes. [Be careful that the knobs don't melt.] After kashering, the usual practice today is to cover the stove-top with aluminum foil (being extremely careful not to block the air inlets around the burners and on the back of the stove, as this could create poisonous fumes in the room).

* OVEN: If you want to use the oven: (a) First clean the oven well with an oven cleaner (e.g. Easy-Off). Make sure that it reaches into all the cracks and around the screws. (After using the oven cleaner, there is no need for further cleaning). (see General Note G). Then heat the inside of the oven by turning the oven on to its highest temperature for about one hour. (b) If your oven has a turbo option (a fan which circulates the heat ), consult a rav about your particular type. (c) After kashering, if the oven door has a glass window, preferably cover the entire inside of the door with aluminum foil. (d) If a closed oven insert is available, this would be preferable. In this case, only washing and cleaning are necessary. (e) Do not use the chometz-dik oven racks for Pesach. If this is difficult, then one can kasher the racks with the same procedure as for the oven, placing them as close as possible to the heating element.

If the oven is not going to be used: None of the above is necessary. Just make certain that there is no edible chometz inside, tape it closed well and see below #10.

10) POTS, PANS, DISHES, & SILVERWARE (CUTLERY): Whatever is not going to be used for Pesach should either be locked up, or put away and sealed in a manner which will remind you not to use them on Pesach. If there is a possibility of actual chometz in them, the chometz should be sold (see General Note C.). If you do not sell chometz, then they should be either washed or soaked in a household cleaner; it is not necessary to scrub them. (Concerning kashering utensils for Pesach consult a rav.)

11) FOOD PROCESSOR/MIXER: A rav should be consulted.

12) DISH TOWELS: If one does not have a Pesach’dik set of dish towels, then one’s regular dish towels may be used if they are washed with a detergent and no food remains attached to them. (It is customary to have a set of Pesach’dik dish towels.)

13) PESACH TABLECLOTHS: These can be ironed with the same iron as is used during the rest of the year.

14) CLOTHES, BLANKETS, POCKETS, ETC.: If they have been washed in detergent or dry cleaned, then there is no need for them to be checked (see General Note E). Otherwise they need to be cleaned and checked thoroughly by brushing or shaking them out well. However, if there is a possibility of crumbs between the stitches or in a hidden crevice which cannot be shaken out, then they must be wiped with a rag which has been soaked in a detergent. Clothes which will not be worn on Pesach do not have to be checked, but they should be put away and the chometz in them sold (see General Notes C. and Sec. 10 on Pots and Pans).

15) SIDDURIM, BENCHERS, SEFORIM, BOOKS: If there is a chance that they contain chometz, then they should either be put away and sold with other chometz utensils (see General Notes C.), or cleaned and checked well.

16) TOYS: If there is edible chometz, then it should be either removed, or rendered inedible (see General Notes E). There is no need to scrub them.

17) TECHINA & OTHER KITNIYOS (legumes): May be used after the house has been cleaned for Pesach. They should not be cooked in utensils that will be used on Pesach, and certainly not on Pesach itself (according to the Ashkenaz minhag).

20) LAST MINUTE PREPARATIONS: For example, setting the table, etc., should be completed early enough in the day, so that you will be able to rest a little bit. Be ready to start the seder immediately after ma’ariv, to ensure that the children won’t fall asleep at the Seder.

21) ENJOY PESACH! Try to make the Pesach chores easy for yourself. Don’t do unnecessary hard work. Don’t do unnecessary cleaning. You can be like a Queen and you must enjoy your Pesach!

Reprinted from www.Orchos.org. All Rights Reserved. Revised Edition. Permission is given to reprint for non-sale purposes only.

10 Adar, 5762. Jerusalem, Israel

Pesach Crisis Cleaning Checklist

April 13, 2008 by

When it comes to Passover I don’t like to talk about where I’m “holding,” because I don’t want to hear that my neighbor has set her seder table while my house looks like a tornado ran through it. But those who are inspired by others’ progress should look here.

This is for readers having trouble getting started with Pesach preparations. It’s all practical; no inspiring words tonight.

Mom in Israel’s Guide to Pesach Cleaning

Make a schedule including a column for each day. Mark any appointments you have, and pencil in the Pesach chores that are left. Try to distribute the heavy jobs among different days, according to when you will have help.

Keep in mind that anything you plan to kasher must be cleaned carefully and cannot come into contact with hot chametz for 24 hours prior to kashering.

Anything not coming into contact with food does not need to be cleaned, only checked for pieces of edible chametz.

Here are the jobs, in some kind of logical order. Skip anything that doesn’t apply to you.

  • The refrigerator and freezer. Empty them and clean carefully.
  • Chametzdik Menus. As you empty cabinets and the refrigerator/freezer, sort food into the following categories: Kosher for Pesach, eat before Pesach, sell (chametz), put aside (not chametz, but not KFP either), and give away/throw out. If you need more food, add it to your shopping list. Make menus for the meals until Pesach.
  • Cover one shelf of the fridge and freezer with newspaper for the last of the chametzdik food.
  • Cabinets. Empty out and line one or two cabinets for Pesach food as early as possible. Continue to prepare cabinets as you finish up the cooking and can put away utensils you no longer need. If you come across an item that you haven’t used since last Pesach, give it away.
  • Don’t clean more cabinets than you need. Wipe off the crumbs and gook, and ignore stains. If it’s convenient, put Pesach utensils in the cabinets as you prepare them.
  • Bedrooms. The kids should do their own, if they are old enough. If you are compelled to clean every toy small children might use during the holiday, set aside a few and pack up the rest. Check backpacks, pockets, purses and drawers. Don’t clean them.
  • Plan menus for Shabbat and the seder. Make them simple. Mark down any items not on your standard shopping list.
  • Shopping. The longer you wait, the more crowded the stores. Pick a calm, quiet time to write the list, and don’t forget non-food items like toilet paper, dish and laundry detergent, candles, toothbrushes and cleaning supplies. Avoid going to more than one or two stores, and if no one in the family can help, go with a neighbor (at least in Israel).
  • Set aside utensils to be kashered. Arrange for the sale of chametz.
  • Clean the car. Or at least check it.
  • Keep up with the household laundry. If the leader of your seder wears a kittel (special white robe) is it clean? Any summer clothes you want to take out? Ironing? Linens? Tablecloths and dish towels?
  • Check that medicines are kosher for Passover.
  • Scrub the top of the stove, grates, and knobs.
  • Clean and kasher the oven.
  • Clean and kasher the dishwasher. Since this involves taking it apart and cleaning a million pieces individually, you may decide it’s possible to survive without it. Ours is electronic so the timer will be useless anyway by the time the seder rolls around this year.
  • Vacuum the sofa, or at least pull up the cushions and look for chametz. Maybe you’ll find something good.
  • Polish silver. Not essential but nice�maybe you can find an available pre-teen.
  • Haircuts and clothes shopping, if necessary.
  • Kasher utensils.
  • Finally, clean, kasher and cover the counters and sinks.
  • Cook. Start with the items that keep well. As soon as I “turn over” the kitchen I make the mayonnaise, hard-boiled eggs, and egg noodles. The kids make the “ice cream” (sherbet). (I bought two boxes of macaroons; no baking for me.) Then I do the soup, haroset, meat and vegetables, leaving the horseradish for last. I calculate the vegetables I need and prepare them at the same time. For example, if I need carrots for soup, pot roast and carrot salad, I peel them all at once. Chopped onions also keep in the refrigerator. I wash all greens at once, dry them on towels, and store in the refrigerator.
  • Last minute items: Wash floors, empty garbage and vacuum canister, open packages, set timers, and check the refrigerator and cabinets for chametzdik food.

Allow time after every task to clean up and “put out fires” that have built up elsewhere, and to make sure your kids are fed and supervised. Get them involved whenever you can (see below). Take frequent breaks to eat, drink, and rest. Alternate heavy and light jobs, sitting and standing. Try to sweep and do a light mop at the end of each day (ha).

Wishing you all happy cleaning, and pleasant memories of this time for ourselves and our children.

 

Kitniyot List

OU Kosher Staff

The following are considered Kitniyot:
Beans
Buckwheat
Caraway
Cardamom
Corn
Edamame
Fennel
Fenugreek
Lentils
Millet
Mustard
Peas
Poppy Seeds
Rapeseed (Canola oil)
Rice
Sesame Seeds
Soybeans
Sunflower Seeds

The following are not considered Kitniyot, but may require special checking:
Anise
Carob
Chia Seeds
Coriander
Cottonseed
Cumin
Guar Gum
Linseed
Locust Bean Gum
Saffron

The following may be Kitniyot and are therefore not used:
Amaranth
Peanuts

Pesach and Halachic Issues with Pets

Chometz from the five grains16 is assur b’hanaa on Pesach, i.e. we are forbidden to eat it or derive benefit from it. One may not even have chometz in his possession on Pesach.

The following commonly listed items found on pet food ingredient panels are not acceptable for Pesach: Wheat (cracked, flour, germ, gluten, ground, grouts, middlings, starch17), barley (cracked, flour), oats (flour, grouts, hulled), pasta, rye, and brewer’s dried yeast. Note: Any questionable ingredient should be reviewed by a competent Rabbinic authority. Dog and cat food made with gravy or sauce generally contain chometz.18

Kitniyos

legumes, such as rice and beans, may be fed to animals even though they are not eaten by Ashkenazic Jews. The following commonly listed items found on pet food ingredient panels are acceptable for animals on Pesach: Beans, buckwheat, brewer’s rice,19 corn, grain sorghum (milo), millet, peanuts, peas, rice, safflower, sesame, soybeans, soy flour, and sunflower.

What is Kitniyot?

OU Kosher Staff

In addition to the Torah’s restrictions on owning, eating and benefiting from chametz, an Ashkenazic minhag developed in the middle ages to not eat certain foods known collectively as “kitniyot”. The Mishnah Berurah (453:6 & 464:5) cites three reasons for the minhag (a) kitniyot is harvested and processed in the same manner as chametz, (b) it is ground into flour and baked just like chametz [so people may mistakenly believe that if they can eat kitniyot, they can also eat chametz], ( c ) it may have chametz grains mixed into it [so people who eat kitniyot may inadvertently be eating chametz]. Although initially there were those who objected to the minhag, it has become an accepted part of Pesach in all Ashkenazic communities.

Which foods are kitniyot 

The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag (see Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishnah Berurah 453:4, 7 & 11) and it is generally accepted that corn (see below), green beans, snow peas, sugar-snap peas, chickpeas, soybeans, sunflower and poppy seeds are also forbidden. On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitniyot (see Sha’arei Teshuvah 453:1, Chayei Adam 127:7 and others). Iggeros Moshe (O.C. III:63) assumes that peanuts are not kitniyot but notes that some have a custom to be machmir. Some other examples of foods which are or aren’t kitniyot will be noted below and in the “Derivatives of kitniyot” section.

Iggeros Moshe explains that the minhag to not eat kitniyot developed differently than other minhagim and therefore rules that only foods which we know were specifically included in the minhag are forbidden. [See also Chok Yaakov 453:9 who makes a similar point]. With this he explains the generally accepted custom to not consider potatoes to be kitniyot even though logically they should be, as follows: the minhag of kitniyot can be dated back at least until Maharil, who died in 1427, and potatoes didn’t come to Europe until the 16th century, so potatoes were a “new” vegetable which wasn’t included in the minhag. An important “exception” to the aforementioned rule that “new” vegetables aren’t included in the minhag, is corn/maize which Mishnah Berurah 453:4 and others rule is kitniyot even though it was introduced to Europe after the minhag had already begun.

As a rule, spices are not considered to be kitniyot and Rema 453:1 makes a point of noting that anise/dill and coriander are not kitniyot. Taz 462:3 notes that all spices should be checked before Pesach to establish that no chametz-grains are mixed in, and elsewhere Taz (453:1) specifically notes that anise and coriander seeds should be thoroughly checked. In addition, Taz and Magen Avraham (453:3) discuss whether fennel, cumin and caraway seeds (i.e. three variations of “Kimmel” ) can possibly be checked (and used) for Pesach. Thus, as a rule, spices are not kitniyot but require special care to guarantee that no chametz-grains are mixed into them. Some hashgochos consider fenugreek to be kitniyot while others do not, and the surprising ramifications of this question will be noted towards the end of the article.

From Chabad.org What is Chametz?

Chametz is “leaven” — any food that’s made of grain and water that have been allowed to ferment and “rise.” Bread, cereal, cake, cookies, pizza, pasta, and beer are blatant examples of chametz; but any food that contains grain or grain derivatives can be, and often is, chametz. Practically speaking, any processed food that is not certified “Kosher for Passover” may potentially include chametz ingredients.

Chametz is the antithesis of matzah, the unleavened bread we eat on Passover to recall the haste in which we left Egypt, and the humble faith by which we merited redemption. Matzah is the symbol of the Exodus, a central component of the Seder rituals, and the heart of the “Festival of Matzot” (as Passover is called in the Torah). And the flip-side of eating matzah is getting rid of chametz — and the egotism and spiritual coarseness it represents.

Guide To “Real” Chometz

PRODUCT
“REAL” CHOMETZ?
Barley (if pearled, raw and packaged) No
Beer Follow Family Custom1
Bread Yes
Cake Yes
Cake mixes (dry) No
Cereal with primary ingredient of wheat, oats, or barley Yes
Chometz content is more than a k’zayis. The chometz can be eaten in a time span of kdai achilas pras2 (e.g. box of Froot Loops cereal) Yes
Chometz content is more than a k’zayis. The chometz can not be eaten b’kdai achilas pras2 (e.g. box of Cap ‘N Crunch cereal) No
Chometz content in entire package is less than a k’zayis but is greater than 1/60 of the product (e.g. Corn Flakes cereal) No
Chometz content is less than 1/60 of the product Not chometz 4
Chometz Nokshe (e.g. chometz glue) No
Condiments containing vinegar (e.g. ketchup, mayonnaise, mustard, pickles) No
Cooked on chometz equipment (not during Pesach) but contains no chometz in the product. Not chometz3
Cookies Yes
Detergents Not chometz4
Extracts No
Farfel Mix Yes
Flour No
Food Coloring No
Ketchup No
Kitniyos Not chometz3
Licorice Yes
Malt flavoring (in product) No
Maltodextrin No
Maltose (in product) No
Mayonnaise No
Medicine containing chometz No
Modified food starch (from unknown sources) No
Mustard No
Pasta Yes
Pickles No
Pretzels Yes
Products non-edible even for canine consumption (nifsal mayachilas kelev) Not chometz3
Rolled Oats Yes
Vanillin and Ethyl vanillin No
Vinegar (from unknown sources) No
Vitamin tablets containing chometz No
Wheat gluten (unknown amount in product) Yes
Wheat protein (unknown amount in product) Yes
Whiskey Follow Family Custom1
Yeast (Baker’s) Not chometz3
Yeast extract No
1. Some individuals sell this chometz, others do not. One should follow his family custom.2. Kdai achilas pras is the amount of time it takes to eat the volume of buttered bread equaling 3-4 eggs (approximately 2-4 minutes). For example, if one eats a bowl of Foot Loops cereal, he will eat a k’zayis of chometz within 2-4 minutes. However, if one eats Cap’N Crunch cereal, he will not eat a k’zayis of chometz fast enough as the amount of chometz in Cap’N Crunch cereal is relatively minimal.3. These products are not chometz. One may even retain possession on Pesach. Sale is not necessary (mutar b’hana’ah b’Pesach). The product may not be eaten on Pesach.4. These products are not chometz. One may even retain possession on Pesach. Sale is not necessary (mutar b’hana’ah b’Pesach).

Purim 5774

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purim-5773

Chaya Malka Burn Foundation

Prevention and Recovery

Purim Burn Prevention Post

P U R I M   CAPS   for  Cap  Guns  ARE  E X P L O S I V E!

February 20, 2013 by Chaya Malka

  P U R I M   CAPS   for  Cap  Guns  ARE  E X P L O S I V E!Its not just big bangers and fire-crackers that  are dangerous. Regular caps can endanger life. Let’s learn from one families serious injury, “Our son was terribly burnt and injured on Purim from caps that exploded in his pants’ pockets with a massive BOOM. It was a miracle that the pants didn’t carry on burning. The manufactures of these caps know they’re EXPLOSIVES! The tiny “how to use” warning on the package, is barely legible and needs magnification to read. The caps rub together creating friction. Touching them heats them further. So the manufacturers write not to put them in a pocket – do they really think kids will keep them somewhere else!? They say “Don’t touch the caps, keep them in their packaging”- so how do they get into the cap-gun? They say “only to be used with adult supervision”  – as if an adult could prevent the injury! In fact I was sitting next to my son at the time of the EXPLOSION!”

 My son’s entire right arm and both legs had to be bandaged for months. Looked very unpleasant… What about under the bandaging? Hand burns can leave scars that seriously limit hand and finger movement and require lengthy physiotherapy treatment. My son’s leg wounds were very serious especially on points where the inflammable material exploded directly into them, causing terribly painful deep cuts and loss of skin.(see photos in sidebar).

Treating burns requires daily washing to prevent infection and regular bandage changing. The treatment required spreading special creams on the burn- which is extremely painful.  The effected skin had to be peeled off to allow new tissue to grow. The pain following the explosion was indescribable and the suffering continued for weeks. Recovery from burns is a long, slow, painful process.

Today’s caps are made all over the world from cheap materials to save the manufacturers’ money. They are cheap and deadly! Baruch Hashem our son recovered but every year the hospitals are inundated with kids suffering injuries from the caps, such as serious burns, lost fingers and horrific facial injuries…Don’t allow any EXPLOSIVE “toys” in the house! Explain to your children their dangers – they shouldn’t touch them or go near them.

Do everything you can to motivate your kids NOT to use caps. Caps can cause years of suffering, pain, and misery. Tell the teachers at schools to warn students. Tell your friends! Please spread the word however you can! Caps are EXPLOSIVES !!

Protect Jewish Girls on Purim

Jewish women and girls are not allowed to drink on Purim

LearnandLive-logo

Preventing exploitation of Jewish Girls in Israel through intervention and Empowerment
http://www.learnandlive.org.il/

From Arutz Sheva Israel National News.com: The Jewish holiday of Purim will take place next week, amid typically boisterous celebrations. But one group is warning that young Jewish girls face a serious danger on the day of drinking and celebrating the Jewish people’s rescue from destruction in ancient Persia.

Patty Kupfer, Director of Learn and Live, a group focused on saving Jewish girls from abusive relationships, notes one particularly drunk 17-year-old girl last Purim was nearly “helped” by two Arab men into their car.

“We intervened and took her to our ‘safe tent’ where female staff look after girls and let them sleep off the liquor till the morning. We save girls like this every year,” reported Kupfer.

Kupfer notes that particularly in downtown Jerusalem, 15- to 18-year-old girls tend to take too far the religious imperative to drink and revel in the salvation back in the days of Queen Esther, becoming inebriated and unwittingly putting themselves in danger of being taken advantage of. Exploitation of

Jewish girls — not just for Purim

Knesset figures state that last year over 700 young Jewish girls were lured into relationships with Arab men, only to be confronted by abuse. Reportedly over a thousand calls from girls trapped in Arab villages are fielded by Israeli hotlines every year, with many others unable to call.

The group notes that Muslim legal authority Sheik Abu Humam Al-Athari announced in 2011 that Islamic law encourages Arab men to capture “infidel” (Jewish and Christian) women. Since the ruling, Learn and Live reports the number of Jewish girls who have “gone missing” more than doubled.

“This is a silent war and our daughters on are on the front line,” warns Kupfer. “Vulnerability and low self-esteem, combined with the Sharia law, has led to this disastrous state of affairs for the girls and for the Jewish people.”

KNESSET_REPORT_ON_THE_WELFARE_OF_THE_CHILD_2012_ENGLISH_TRANSLATION

Preventing exploitation of Jewish Girls in Israel through intervention and Empowerment http://www.learnandlive.org.il/

Preventing exploitation of Jewish Girls in Israel through intervention and Empowerment
http://www.learnandlive.org.il/

rescued-Jewish-Girls

Prayer for Preparation for drinking wine on Purim

Prayer said prior to each glass of wine

Prayer said prior to each glass of wine

Preparation for drinking wine on Purim

Prayer said prior to each glass of wine in Hebrew

Prayer said prior to each glass of wine

Preparation for drinking wine on Purim-Hebrew

Purim Cartoons

'Remember, it's only a costume'

‘Remember, it’s only a costume’

http://israelmatzav.blogspot.co.il/2014/03/jewish-liberals.html

Dry Bones: Israel at 30 (1978)

Note that there are two images of Israel. The more “Westernised” business-suited version of herself (at 30) and her remembering her early “oriental” look.
Also notice the take on Jimmy “one term” Carter, and the fact that we were both excited and nervous about how things were proceeding with Anwar Sadat, President of Egypt.
At the bottom of the page Doobie the Dog adds his earthy and cynical comment in his own strip.

Israel denies Islamic Jihad cease fire claim, continues to pound empty buildings

Hakim fires rockets at Israel
Israel is denying claims by Islamic Jihad that a ‘cease fire’ has been reached, and is continuing to pound empty buildings in Gaza.

The Air Force hit several terror targets in Gaza on Thursday afternoon, following a wave of rocket attacks on southern Israel on Thursday morning. Israel denied Gaza terrorists’ claims that a ceasefire had been successfully negotiated.

IAF commanders reported that all warplanes involved had returned safely to their bases.

At the same time that the IAF announced it had carried out further strikes, Islamic Jihad declared a ceasefire. A spokesman for the terrorist group told AFP, “An Egyptian-brokered truce went into effect at 2 p.m.”

However, Israel denied this claim. Israeli sources said only that “quiet will be answered with quiet.”

‘Terror targets’ means the buildings and bases which the terrorists use, which are abandoned by the time the IAF shows up (unless they catch someone firing, which does happen from time to time). It’s only civilians that the terrorists leave behind when they expect an attack.

I hope that the IAF at least got this contraption:

Islamic Jihad's 12-rocket launcher

It’s Islamic Jihad’s new 12-rocket launcher.

Imagine if they spent all that money on roads and sewers instead. They might even have a state….

Allah Gave Israel to The Jews, There is No Palestine

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Jordanian sheikh: Allah gave the land of Israel to the Jews

Al Quds and other Arab media outlets published this amazing article this weekend:

Jordanian sheikh: Allah gave the land of Israel to the Jews

Jordanian sheikh: Allah gave the land of Israel to the Jews

Sheikh Ahmad Adwan, who introduces himself as a Muslim scholar who lives in Jordan, said on his personal Facebook page that there is no such thing as “Palestine” in the Koran. Allah has assigned the Holy Land to the Children of Israel until the Day of Judgment (Koran, Sura 5 – “The Sura of the Table”, Verse 21), and “We made the Children of Israel the inheritors (of the land)” (Koran, Sura 26 – “The Sura of the Poets”, Verse 59).

Read more

The Israel in Arabic site, which appears to be an Israeli site, has a much fuller interview in Arabic.

When Adwan visited Safed (Tzfat), it was covered by Israel’s Orot TV:

 

מיוחדים – למי שייכת ארץ ישראל? Specials – Who owns the land of Israel?

What does a bride do at the vigil on her wedding day?

Women in Green

We are going now into our sixth day of the vigil. The response by the people and by so many politicians, who all come to identify with the message of Sovereignty, is overwhelming and very moving. The People of Israel are strong, love Eretz Yisrael and want their Prime Minister to stand firm.

1) What does a bride do at the mother’s vigil on her wedding day? Read more

The Cat and the Mailman

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Israel: The World’s First Modern Indigenous State

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Israel: The World’s First Modern Indigenous State

The following essay by Ryan Mervin Bellerose a pro-Israel native-rights activist in Alberta, Canada – first published on the israellycool blog (israellycool.com) and then on Calgary United with Israel – explains “why Jews are indigenous to the Land of Israel and why Palestinians are not.”

Ryan Mervin Bellerose, speaking on Canada’s Sun News, speaks out against boycotting Israel.

Ryan Mervin Bellerose, speaking on Canada’s Sun News, speaks out against boycotting Israel.

I am a Métis from Paddle Prairie Metis settlement [in Canada]. My father, Mervin Bellerose, co-authored the Métis Settlements Act of 1989, which was passed by the Alberta legislature in 1990 and cemented our land rights. I founded Canadians for Accountability, a native rights advocacy group, and I am an organizer and participant in the Idle No More movement in Calgary. And I am a Zionist.

To begin, let us acknowledge that there is no rule that a land can have only one indigenous people; it is not a zero sum game in which one group must be considered indigenous so that therefore another is not. However, there is a very clear guideline to being an indigenous people. It is somewhat complex but can be boiled down to the checklist below, as developed by anthropologist José R. Martínez-Cobo, former special rapporteur of the Sub-commission on Prevention of Discrimination and Protection of Minorities for the United Nations.

This list was developed because indigenous rights are beginning to be respected across the planet. This recognition is incredibly important, so we as indigenous people cannot allow non-indigenous people to make false claims, which ultimately would harm our own rights. Israel is the world’s first modern indigenous state: the creation and declaration of the sovereign nation of Israel marks the first time in history that an indigenous people has managed to regain control of its ancestral lands and build a nation state. As such, this is incredibly important for indigenous people both to recognize and to support as a great example for our peoples to emulate. Read more

Pro-Israel Festival in New Orleans this Spring.

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