Only
from Israel recharge you cellphone battery in less than half a minute:
http://www.israelnationalnews.com/News/News.aspx/179409#.U0QGDMZWHIU
Monday
14th of Nissan 5774 in Israel last time for eating Chametz 9:59 AM
burn or nullify by 11:19 AM last time to eat Matzah on the first night
approximately 12:41AM
For
USA times:
http://www.chabad.org/calendar/zmanim.asp?hdate=1/14 Example:
Boston
10:31 AM and Sell
and Burn Chametz before
11:37 AM Brooklyn, NY 10:43 AM Sell
and Burn Chametz before
11:49 AM, Silver Spring, MD 10:56 AM Sell
and Burn Chametz before
12:02 PM, Hollywood FL, 11:13 AM Sell
and Burn Chametz before
12:16 PM, Los Angeles, CA 10:43 AM
Sell
and Burn Chametz before
11:48 AM
Erev Pessach check
list from Rabbi A.L. minimum knowledge of terms are needed Latin letters but not
translation for some things. http://www.hakhel.info/archivesPublicService/ChecklistErevPesach5774.pdf
The
joke that I sent last week fell short about the man who converted to
Christianity and then wanted to return to be Jewish and his wife says ‘Right
before Pessach’. I ran it through a translator from Hebrew to English and it
fell short. This joke on video is an oldie and goodie and in
English
http://vimeo.com/88814529
Parsha Acharei
Mos
After a hiatus with
the narrative on kosher animals the people with Tsoras and the Zav, we return to
the death of the two sons of Aaron and in chapter 16 we deal with commandments
unto the Cohanim and the Yom Kippur service only is the time when one enters the
holy of holies, scape goat and various sacrifices of the
day.
Chapter
17 opens up with the slaughter of an animal which requires gifts to the Cohain.
Today we are either outside of Israel and have problems if the Cohanim are
really Cohanim or people who have the genes but centuries ago became Pasul for
Kahuna. [Rabbi Klaphotz in his book on Eliyahu HaNovi Stories brings down the
fact that there was a legend that if 300 Cohanim were to be at the Kotel and
bless the people that the Moshiach would come. The Rabbi gathered all the
Cohanim and Eliyahu told him that all were Pasul but one who limps and he was
Pasul because of his limp. – Take the
story or leave it as it is but that is our problem.] The Cohain receives gifts
of the animals slaughtered and therefore the people were called to do so before
the tent of meeting and offer up a Shalomim or Todah. REMEMBER I do not change
the wrong translation in each place from killed to ritually slaughter but you
can substitute it.
Chapter
18 deals with forbidden marriages and sexual encounters.
17:1 And the LORD spoke
unto Moses, saying: 2 Speak unto
Aaron, and unto his sons, and unto all the children of Israel, and say unto
them: This is the thing which the LORD hath commanded, saying: 3 What man soever there be of the
house of Israel, that kills an ox, or lamb, or goat, in the camp, or that kills
it without the camp,
Who
slaughters an ox, a lamb, [or a goat]: Scripture is speaking of [slaughtering]
holy sacrifices [not of slaughtering ordinary animals], for Scripture continues,
“to offer up as a sacrifice” (next verse). - [Torath Kohanim 17:91] Inside the
camp: But outside the Courtyard. — [Torath Kohanim 17:89; Zev.
107b]
4 and hath not brought
it unto the door of the tent of meeting, to present it as an offering unto the
LORD before the tabernacle of the LORD, blood shall be imputed unto that man; he
hath shed blood; and that man shall be cut off from among his people.
Shall
be counted [for that man] as blood: As though he had shed human blood, for which
one is liable to the death penalty. He has shed blood: [This comes] to include
one who dashes the blood [of a holy sacrifice] outside [the Temple Courtyard]. —
[Zev. 107a]
5 To the end that the
children of Israel may bring their sacrifices, which they sacrifice in the open
field, even that they may bring them unto the LORD, unto the door of the tent of
meeting, unto the priest, and sacrifice them for sacrifices of peace-offerings
unto the LORD.
Which
they slaughter: which they are accustomed to slaughter.
6 And the priest shall
dash the blood against the altar of the LORD at the door of the tent of meeting,
and make the fat smoke for a sweet savor unto the LORD.
The
Cohain dips the Hyssop branch (Marjoram) into the cup of the blood of the
slaughtered animal and say in the same of such and such a Korban and the sort of
flicks the blood on the small twigs towards the Altar.
7 And they shall no
more sacrifice their sacrifices unto the satyrs, after whom they go astray. This
shall be a statute forever unto them throughout their generations.
To
the satyrs: Heb. לַשְּׂעִירִים, to the demons, like, “and satyrs (וּשְּׂעִירִים)
will dance there” (Isa. 13:21). - [Torath Kohanim 17:100]
Goats
and Rams were the gods of Egypt.
8 And thou shalt say
unto them: Whatsoever man there be of the house of Israel, or of the strangers
that sojourn among them, that offers a burnt-offering or sacrifice,
Who
offers up a burnt-offering: [This passage] comes to make liable one who causes
the limbs [of a sacrifice] to go up in smoke outside [the Temple Courtyard] like
the one who slaughters [a sacrifice] outside [the Courtyard. Consequently,] if
one person slaughtered [the sacrifice] and his fellow offered it up [outside the
Courtyard], they are both liable [to the penalty of excision]. — [Torath Kohanim
17:103; Zev. 106a]
Who are
the strangers? Obviously, full converts for otherwise a non-Jew from another
place would look to sacrifice to his god elsewhere.
9 and brings it not
unto the door of the tent of meeting, to sacrifice it unto the LORD, even that
man shall be cut off from his people.
This
applies to a Korban only and not to having a wedding and slaughtering an animal
for the festivities.
10 And whatsoever man
there be of the house of Israel, or of the strangers that sojourn among them,
that eats any manner of blood, I will set My face against that soul that eats
blood, and will cut him off from among his people.
Jews
are not to be a blood thirsty people which gives them a taste of the animal soul
and the urge to murder to some respect.
11 For the life of the
flesh is in the blood; and I have given it to you upon the altar to make
atonement for your souls; for it is the blood that makes atonement by reason of
the life. 12 Therefore I said
unto the children of Israel: No soul of you shall eat blood, neither shall any
stranger that sojourns among you eat blood.
Jews
are forbidden to eat the blood of animals and that is why we kosher salt them to
remove the blood (often in modern times the butcher does this).
13 And whatsoever man
there be of the children of Israel, or of the strangers that sojourn among them,
that takes in hunting any beast or fowl that may be eaten, he shall pour out the
blood thereof, and cover it with dust.
This
applies to beasts found in the wild and even if a deer was to be domesticated or
an animal which is half sheep or half goat and a wild mountain goat or deer was
to produce an offspring called ‘Coy’ in Hebrew it is kosher to eat but
considered a wild animal and therefore the blood has to be covered with sand or
dirt unlike a sacrifice or domesticated animal.
14 For as to the life
of all flesh, the blood thereof is all one with the life thereof; therefore I
said unto the children of Israel: Ye shall eat the blood of no manner of flesh;
for the life of all flesh is the blood thereof; whosoever eats it shall be cut
off.
The
punishment for eating or drinking blood is Kares. This is perhaps to keep the
Bnei Yisrael from becoming a blood thirsty nation. There was a terrorist who
assassinated the Jordanian Ambassador to Egypt who stooped down to drink the
blood to celebrate such is the way of the blood thirsty.
15 And every soul that
eats that which dies of itself, or that which is torn of beasts, whether he be
home-born or a stranger, he shall wash his clothes, and bathe himself in water,
and be unclean until the even; then shall he be clean. 16 But if he wash them not, nor bathe
his flesh, then he shall bear his iniquity.
18: 1 And the LORD spoke unto Moses,
saying: 2 Speak unto the
children of Israel, and say unto them: I am the LORD your God.
Learn
to imitate ME in your relationship and dealings.
3 After the doings of
the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of
the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk
in their statutes.
Recently
there was a big Chillul HASHEM in a national archeological site in either Peru
or Chile where Israeli youths were drinking and claimed to be having an ‘orgy’
and artifacts were destroyed by these people with 17 arrested for various
violations of the law. Instead of being a “light unto the nations” these youths
destroyed 3300 years of moral leadership of their forefathers. Why? Because
these youths grew up without Torah, Mitzvos, Shabbos, Family Purity,
etc.
4 Mine ordinances
shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your
God.
You
shall fulfill My ordinances: These are the laws stated in the Torah in justice,
[i.e., which human intellect deems proper,] which, had they not been stated [in
the Torah], would have been deemed worthy to be stated [e.g., not to steal, not
to murder, etc.]. — [Torath Kohanim 18:140] And observe My statutes: These are
the “King’s decrees” [without apparent rationale to man], against which the evil
inclination protests, “Why should we keep them?” Likewise, the nations of the
world object to them. Examples are: [The prohibition of] eating pig and wearing
shaatnez [a mixture of wool and linen] (see Lev. 19:19), and the purification
procedure effected by purification water [the mixture including the ashes of the
red cow] (see Num., Chapter 19). Therefore it says, “I am the Lord.” I have
decreed [these] upon you; you are not permitted to exempt yourselves [from
fulfilling them]. — Torath Kohanim 18:140] To follow them: Do not take leave
from [studying] them, i.e., you shall not say, “I have learned the wisdom of
Israel-now I will go and learn the wisdom of the [other] nations.” - [Torath
Kohanim 18:141]
This is
similar to next week’s Parsha 19:2 Ye shall be holy; for
I the LORD your God am holy.
5 Ye shall therefore
keep My statutes, and Mine ordinances, which if a man do, he shall live by them:
I am the LORD.
One is
commanded to follow a Mitzvah whether it is in either category because it comes
from HASHEM.
6 None of you shall
approach to any that is near of kin to him, to uncover their nakedness. I am the
LORD.
The
following forbidden or incest relationships are commanded by HASHEM. One can no
longer marry a sister of his wife to be her rival in her lifetime although after
the passing of the first sister she is permitted. Having relations with the list
below involves Kares or death penalty if warned by two witness and continues
this behavior and witness go before the Sanhedrin. NOTE: When I mention lashes
today, the Beis Din does not have the power to flog people anymore until
Moshiach but I mention the law.
7 The nakedness of thy
father, and the nakedness of thy mother, shalt thou not uncover: she is thy
mother; thou shalt not uncover her nakedness. 8 The nakedness of thy father's wife
shalt thou not uncover: it is thy father's nakedness. 9 The nakedness of thy sister, the
daughter of thy father, or the daughter of thy mother, whether born at home, or
born abroad, even their nakedness thou shalt not uncover. 10 The nakedness of thy son's
daughter, or of thy daughter's daughter, even their nakedness thou shalt not
uncover; for theirs is your own nakedness.
11 The nakedness of thy
father's wife's daughter, begotten of thy father, she is thy sister, thou shalt
not uncover her nakedness. 12
Thou shalt not uncover the nakedness of thy father's sister: she is thy father's
near kinswoman. 13 Thou shalt
not uncover the nakedness of thy mother's sister; for she is thy mother's near
kinswoman. 14 Thou shalt not uncover the
nakedness of thy father's brother, thou shalt not approach to his wife: she is
your aunt. 15 Thou shalt not
uncover the nakedness of thy daughter-in-law: she is thy son' wife; thou shalt
not uncover her nakedness.
This
applies after a divorce however as in the case of Yebum we see that Yehuda
married his daughter-in-law but we do hold by this anymore according to
Halacha.
16 Thou shalt not
uncover the nakedness of thy brother's wife: it is thy brother's nakedness. 17 Thou shalt not uncover the
nakedness of a woman and her daughter; thou shalt not take her son's daughter,
or her daughter's daughter, to uncover her nakedness: they are near kinswomen;
it is lewdness.
This is
in the case of marriage but if these women were lewd to begin with and had
relations outside of marriage that is forbidden by the Rabbis and deserves
lashes but does not merit Kares or the death penalty because it is lewdness.
NOTE: That one ‘only’ gets flogged does not mean that is permitted and if not
caught the man or the women may be in an accident or fall to the equivalent of
the lashes.
18 And thou shalt not
take a woman to her sister, to be a rival to her, to uncover her nakedness,
beside the other in her lifetime. 19 And thou shalt not approach unto a
woman to uncover her nakedness, as long as she is impure by her uncleanness.
This is
talking about a woman who had a menstrual cycle or a flux and has not gone to
the Mikvah. [And if she did go to the Mikvah and was promiscuous it is forbidden
by the Rabbis and one might get lashes if caught]
20 And thou shalt not
lie carnally with thy neighbor’s wife, to defile thyself with her.
All the
more so the swingers who swap each other out of lust, one should know that the
grass is not greener on the other side and pit in the next world widens deeper
and deeper. If the woman becomes a widow or divorced she is permitted to all
except the divorcee and the Cohain.
21 And thou shalt not
give any of thy seed to set them apart to Molech, neither shalt thou profane the
name of thy God: I am the LORD.
Molech
is a form of idol worship. I am uncertain if putting on the red string instead
of holding for a minute over an open fire is not the same. I recommend do not
wear a red string as it may be a derivative of Molech. Rather than give charity
and be kind to all so that will prevent the evil eye.
22 Thou shalt not lie
with mankind, as with womankind; it is abomination.
I am
not the person who calls this an abomination but the Torah handed down from
HASHEM does here and in 20:13. I administer a conversion group on Facebook.
Often a male comes dating a Jewish male wanting to convert. I do not accept them
into the group and it is not that I am bashing these poor people. However, there
is a Halacha which states “If a person comes to you to convert and says I will
take on 612 of the 613 Mitzvos we do not accept him.” Not only this but if one
says he believes in Yeshu or Mohammed was a greater prophet than Moshe or likes
Joseph Smith of the Latter Day Saints, etc. we do not accept him. We can tell
him in some cases go and learn and return as Hillel did with the other Gerim but
they did not want to go against the Torah but to convert on condition and as
they learned they saw that there was more to Judaism than they originally
thought.
23 And thou shalt not
lie with any beast to defile thyself therewith; neither shall any woman stand
before a beast, to lie down thereto; it is perversion.
This
is depravity: Heb. תֶּבֶל, an expression denoting prostitution, sexual
immorality, and adultery. Similarly, “and My wrath, because of their depravity
(תַּבְלִיתָם).” (Isa. 10:25) Another explanation of תֶּבֶל הוּא : An expression
which denotes mingling (בּלל) and mixing up; [here, it refers to the perverted
mingling of] human seed and animal seed.
24 Defile not ye
yourselves in any of these things; for in all these the nations are defiled,
which I cast out from before you. 25 And the land was defiled, therefore
I did visit the iniquity thereof upon it, and the land vomited out her
inhabitants. 26 Ye therefore
shall keep My statutes and Mine ordinances, and shall not do any of these
abominations; neither the home-born, nor the stranger that sojourns among you--
27 for all these abominations
have the men of the land done, that were before you, and the land is defiled--
28 that the land vomit not you
out also, when ye defile it, as it vomited out the nation that was before you.
And
let the land not vomit you out: This can be compared to a prince who was fed
obnoxious food, which could not stay in his intestines; so he vomited it out.
Likewise, the Land of Israel cannot retain transgressors [and thus, it vomits
them out]. — [Torath Kohanim 20:123] The Targum rendersוְלֹאתָקִיא, as: וְלֹא
תְרוֹקֵן as:, denoting “emptying out” (רִקּוּן), i.e., the Land empties itself
of the transgressors.
29 For whosoever shall
do any of these abominations, even the souls that do them shall be cut off from
among their people.
But yet
we sometimes see before our eyes the wicked doing well and prosperous in this
world but it can be that in the next they will have little or no portion
whatsoever and it is their Mitzvos that keeps them alive and prospering as they
burn up the merits in this world vs. the pension credits many of us obtain for
the next world.
30 Therefore shall ye
keep My charge, that ye do not any of these abominable customs, which were done
before you, and that ye defile not yourselves therein: I am the LORD your
God.
The Laws of the Seder
a reminder and a repeat
The
laws of Pessach did not change from 5767:
From
the Torah Org. http://www.torah.org/learning/yomtov/pesach/seder.html
The
following is not a reflection of my censorship of Halachos for the preparation
for Pessach such as the koshering of dishes, baking of Matzos and selling
Chametz to a bona fide non-Jew. It is what is readily available for cutting and
pasting.
Chapter
111:1
The
Search and Nullification of Chometz
1. One should search for
"Chometz" (1) on the night before Erev Pesach (that is, the night of the 14th of
Nissan) (2). We are obligated to conduct the search at the beginning of the
night (3). One should not eat (4), nor perform any work, from a half hour before
nightfall onward [until he finishes the search]. FOOTNOTES:
(1) "Chometz results when one of the five species of grain - wheat, barley, rye, oats, and spelt, or one of their derivatives - is allowed to remain undisturbed in contact with water for 18 minutes or more. Chometz results instantly when these grains are exposed to hot or salted water." ("Laws of Pesach" by Rabbi Blumenkrantz). Foods like bread, cake, cereals, noodles, whiskey and beer are Chometz.
(2) Based on a verse in the Torah (Exodus 12:15), on the morning of the 14th of Nissan, before Midday, there is a mitzvah to mentally view all Chometz in one's possession as owner-less ("Hefker") and as useless as dirt. This activity is called "Hashbasah" (or "Bitul") and if done correctly, with full mental commitment, will prevent one from violating the prohibition to possess Chometz on Pesach (we articulate this mental commitment verbally). However, the Sages were concerned that not everyone would be able to perform the "bitul" with full mental commitment, and therefore, they ruled that in addition to mental bitul, we are all obligated to search ("Bedika") for the Chometz in our possession, and to dispose ("biur") of what we find (Mishna Berura 431:2). As we shall see in Chapter 14, one can sell his Chometz to a Gentile before Pesach.
(3) Immediately after the appearance of three stars (Mishna Berura 431:1).
(4) A small snack is permitted (Ibid 431:6).
Chapter
111:2
The
Search and Nullification of Chometz
2. [When searching for
Chometz on the night of the fourteenth] one should use only a single-wick
beeswax candle for the search (1). One should not use a braided candle, because
it is considered like a torch ("avukah") (2). In a pressing situation, when
there is no beeswax candle available, one may use a tallow ("Chelev") candle
(3). FOOTNOTES:
(1) The sages of the Talmud enacted that a candle should be used for the search, because daylight is insufficient for searching in holes and crevices. Nowadays, a flashlight may be used, however, in order not to deviate from the traditional custom, many begin the search with a candle and then use the flashlight for places where the candle would be inadequate or dangerous ("Halachos of Pesach" by Rav Shimon Eider VII D7).
(2) A torch is too large to be brought into holes and crevices. Alternatively, the light produced by a multi-wick candle is not conducive for this type of search. If one conducted the search using only a multi- wick candle, the search is invalid and must be conducted again (See Pessachim 8 and Mishna Berura 433:8 and 10).
(3) When other types of candles are available, one is not permitted to use a tallow candle because people would be concerned that the fat would drip on the dishes and render them non-kosher. Consequently, one would not search properly in cabinets containing dishes (Mishna Berura 433:9)
Chapter
118:1
Preparations
for the Seder
1. One should do one's
best to obtain choice wine for the mitzvah of drinking four cups of wine [during
the Passover Seder] (1). If red wine is available that is of the same quality
and level of kashrut (2), as the available white wine, then the red wine is
preferred for the mitzvah; this is because the verse states: "Look not after
wine, when it is red" (Proverbs 23:31), which implies that red wine is
considered more significant (3). In addition, [red wine] reminds us of the blood
of the Jewish children Pharaoh slaughtered (4). In countries where the ignorant population foolishly invent slanderous accusations, the Jews refrain from using red wine for the Passover seder.
FOOTNOTES:
(1) It is a mitzvah on the night of Passover to act and feel as if you, yourself, were just freed from slavery in Egypt. The Sages established the mitzvah of drinking four cups of wine during the seder, as an outward expression of this newfound freedom (Rambam, 'Yad', Chometz U' Matza 7:7). Even if drinking four cups of wine will cause someone slight discomfort, such as a mild headache, one is still obligated to do so. One may dilute the wine with grape juice or water (preferably grape juice), but one should try to do it in a way that the alcoholic taste of the wine remains. Also, when diluting with water, one must be careful to use the ratio required to retain the blessing of "Borei Pri HaGefen" (more than one part wine to six parts water; the fact that some modern wines are already diluted must be taken into account). One is not obligated to do anything that will cause him to become bedridden. Therefore, if one is unable to drink any wine (or can only drink a small amount), one may fulfill the mitzvah of the four cups using just grape juice. If one is allergic to grape juice, one may fulfill the obligation by drinking four cups of "Chamar Medina" ("beverage of the country"), which is generally defined as a drink one would serve to a guest even when he is not thirsty, such as alcoholic beverages (make sure they are not Chometz), tea, and coffee ("Halachos of Pesach" by Rabbi Shimon Eider, Vol II, pg 220-225; for further details, ask your local orthodox rabbi).
(2) That is, the kashrut supervision of the wine is just as reliable.
(3) Tokay wine is considered red for this mitzvah ( "Halachos of Pesach" by Rabbi Shimon Eider, Vol II, pg. 220-225).
(4) According the
Midrash, Pharaoh developed "Tzora'at" ( a specific skin disease mentioned in the
Torah), and would slaughter Jewish babies and bathe in their blood as a remedy.
Chapter
118:2
Preparations
for the Seder
2.
For the first
dipping [at the Seder] (1), which is called "Karpas", many people use parsley.
It is preferable to use celery, which also tastes good when eaten raw. The
choicest vegetable to use is a radish (2).
FOOTNOTES:
(1) The Sages instituted this dipping of a vegetable in salt water before the meal begins (that is, before eating the Matza), something that is not done on other nights of the year, in order to stimulate the children's curiosity and draw them into asking why this night is different from all other nights - "Ma Nishtana Halaila HaZeh..." Asking the "Four Questions" during the Seder is not supposed to be a ritual formality; rather, there is an obligation to do things that will stimulate actual curiosity and questioning, because answers do not make a difference to people who don't have questions (See Rambam, Yad, Chometz U' Matza 7:3).
(2) The species called "Karpas" includes both celery and parsley; one of the reasons this species was originally chosen for this dipping, is because if we reverse the Hebrew letters of the word "Karpas," we get the letter "Samech," which has a numerical value of sixty, alluding to the sixty myriad (60 times 10,000) of Jewish males above 20 years old who left Egypt, and the word "Perech" (lit: "break-apart") which alludes to the "back-breaking" labor. We dip it in salt water to allude to the fact that the Jews walked through the split Red Sea in order to escape the Egyptian army. The salt water also alludes to the tears and sweat of the bondage.
Since this pre-meal dipping was instituted primarily to arouse the curiosity of the children, one may use any vegetable not included in the family of bitter herbs, that requires a blessing of "Boray Pri HaAdamah," and that is used as an appetizer. The potato was introduced in some countries where there were no other affordable vegetables; those whose ancestors used a potato for "Karpas," continue to do so at present.
Chapter
118:3
Preparations
for the Seder
3. For "Marror" ("bitter
herbs") (1), it is customary to use horseradish ("Tamcha") (2). Since it is very
strong, one may grate it, however, one should be careful that it does not
completely lose its strength. [For this reason,] one should grate it when one
returns from the synagogue [after the evening service]. (See Chapter 98, Law 3,
which states that one should grate it in an abnormal manner). [When Pesach
falls] on Shabbos, and thus, it is forbidden to grate it [after nightfall], one
should grate it during the day and cover it until the evening (3). It is, however, preferable to use "chazeret" ("romaine lettuce"), which is also called "chasah," because it is easy to eat, and can be defined as "Marror" ("bitter herbs"), because when it is left in the ground for a long time, its stem becomes bitter (4). One may also fulfill one's obligation with "la'ana," which is called wormwood. ([One may also use] endives (5) ("Alushin") or date ivy ("charchavinah"). These, however, are uncommon in our lands (Hungary in the late 19thC).
All the [five species mentioned above which] may be used to fulfill one's obligation of "Marror," may be combined [to make up] the size of an olive ("Kezayis") [ that one is obligated to eat at the Seder]. One may fulfill one's obligation by eating either the leaves or the stem [of these vegetables]. The obligation cannot be fulfilled by eating their roots.
The exclusion of the roots applies to the small roots that branch off in either direction, [but not to] the main root, from which the leaves grow. Although it grows within the ground, it is considered part of the stem. Nevertheless, if possible, it is preferable to use the leaves and the portion of the stem that protrudes from the ground, because some authorities maintain that any portion that grows in the ground is considered a root.
A person can fulfill his obligation with leaves only when they are fresh. In contrast, one may fulfill his obligation with stems whether they are dry or fresh, but one may not use them (or leaves) if they are cooked or pickled.
FOOTNOTES:
(1) Exodus 12:8 states: "...and they must eat [the meat of the Pesach sacrifice] along with Matza and bitter herbs." Although nowadays, without a Temple in Jerusalem, there is no Pesach sacrifice, the Sages instituted the eating of bitter herbs at the Pesach Seder as an allusion to the fact that the Egyptians embittered the life of our forefathers in Egypt.
(2) The Mishna lists 5 species of plants with which one can fulfill the obligation of bitter herbs on Pesach: a) Chazeret (Romaine lettuce) b) Alushin (endives or escarole) c) Tamcha (horseradish) d) Charchavinah e) Marror (many authorities feel that these last two species are no longer known to us through tradition).
(3) So that it doesn't lose its strength.
(4) According to the Jerusalem Talmud, the development of the species "chazeret" parallels the development of the bondage in Egypt. Just as the "chazeret" is at first sweet, but then becomes bitter after being left in the ground for a long time, so too the Jews in Egypt were at first treated royally and lived luxuriously, and then gradually descended into slavery.
Also, the other name for "chazeret" is "chasah," which means "mercy" and alludes to the fact that Hashem had mercy on the Jews and saved them from the bondage. Actually, the word, "Pesach," which some say comes from the root which means " to pass over," is translated in Targum Onkelos as "Eichos," which comes from the root meaning "mercy" or "love" (See Targum on Exodus 12:13 and Rashi). It would have been interesting had this second meaning been accepted as the primary one - we would then be celebrating the festival of "Love" rather than "Passover."
Although many authorities use the word "salatim" to refer to "chazeret", which could include all kinds of lettuce (crisp-head and iceberg lettuce), nevertheless, the common practice is to use Romaine lettuce. Whatever lettuce one uses, it must be checked thoroughly for bugs before using it.
The reason is was customary in many communities to use horseradish was either because lettuce was hard to find, or because it was hard to check it for bugs.
(5) The endives sold in the U.S are apparently not the true endive or escarole, but rather what is known as French (Witloof) or Belgium endive, which is grown on the chicory root. Since there is a question as to whether or not our endives are included in the species called "alushin" listed in the Mishna, it is recommended that they not be used for the mitzvah of marror ("Laws of Pesach" by Rav Avrohom Blumenkrantz).
Chapter
118:4
Preparations
for the Seder
4.
The "Charoses" must
be thick to commemorate the mortar [used by our ancestors in Egypt]. Before one
dips the Marror into it, one should pour wine or vinegar into it so that it will
be soft and serve as a reminder of the blood [of the Jewish children slain by
the Egyptians]. This also facilitates the use of [the Charoses] as a dip.
The "Charoses" should be made from fruits that were used as metaphors for the Jewish people, for example, figs, as [the Song of Songs 2:13] states: "The fig tree has blossomed forth with tiny figs"; nuts, as [ibid. 6:11] states: "I descended into the nut garden"; dates, as [ibid. 7:9] states: "I will climb up the date palm"; pomegranates, as [ibid. 6:7] states: "As a split-open pomegranate..."
Apples should also be used as an allusion to [ibid. 8:5]: "I aroused you beneath the apple tree," for [in Egypt, the Jewish] women would give birth to their children in such places without the natural birth pains. Similarly, almonds should be used [because the Hebrew for almond, "shakeid", comes from the root meaning "to diligently apply oneself]. G-d "diligently applied Himself" to bringing the end [of the exile].
It is also proper to include spices that resemble straw, for example, cinnamon and ginger. They cannot be ground thoroughly and have strands that resemble straw. This commemorates the straw [the Jews were forced] to mix into the mortar.
On Shabbos, one should not pour wine or vinegar directly into the Charoses (1). Rather, one is required to do this in an abnormal manner - for example, one should pour the wine [into a dish and] place the Charoses in it.
(Even when Pesach falls during the week,) it is proper to prepare the salt water [in which the Karpas is dipped] before the commencement of Yom Tov. [If this was not done and one is required] to prepare the mixture on Yom Tov itself, one must do so in an abnormal manner, for example, one should pour the water [into a dish] first, then add the salt (2).
FOOTNOTES:
(1) When Yom Tov does not fall on Shabbos, the Charoses should ideally be prepared before Yom Tov begins, but if one forgot, one may prepare it on Yom Tov itself (Mishna Berura 473:47).
2) Misgeres HaShulchan (4) states that if Yom Tov falls during the week, there is no necessity to prepare the salt water beforehand.
Chapter
118:5
Preparations
for the Seder
5. After the Beit
HaMikdash (Temple) was destroyed (70 CE), the Sages ordained that two cooked
foods should be placed on the table while the Haggada is being recited, one to
commemorate the "Korban Pesach" (1) and one to commemorate the "Korban
Chaggigah" (2), which were offered [on Pesach] when the Beit HaMikdash was
standing. It is customary that one of these cooked dishes be meat. Generally, the foreleg ("Zeroa" - commonly referred to as the "shank bone" (3)) of an animal is used, as an allusion to the outstretched ARM ("zeroa netuyah") with which G-d redeemed the Jewish people. It should be roasted directly over coals (or fire) to commemorate the Korban Pesach, which had to be "roasted by fire" (Exodus 12:9).
The second dish should be an egg, because the Aramaic term for egg is "be'ah", which also means to "want" or "desire." [Thus, the combination of the egg and the zeroa can be interpreted to mean]: "The Merciful One DESIRED to redeem us with an outstretched ARM." The egg may be cooked or roasted (4).
Both [the egg and the zeroa] should be cooked or roasted before the commencement of Yom Tov. If one forgot, or the fourteenth of Nissan fell on Shabbos, one may roast or cook them at night (after Yom Tov has begun) (5). One must, however, eat them on the first day of the festival. Similarly, on the second [Seder] night, one should roast or cook them at night, but one must eat them on the second day of the festival.
[The rationale for having to eat it on the same day (6) is that] it is forbidden to cook on one day of a festival in order to eat the food on the second day or on a weekday. The zeroa should be eaten during the day only, since it is forbidden to eat roasted meat on the [first] two nights [of Pesach] (7). Nevertheless, even if the Zeroa and the egg were roasted before Yom Tov began, they should not be discarded afterwards. Rather, they should be placed in a dish that is cooked on the second day of Yom Tov, and eaten then. The egg also represents the Korban Chagigah (3 holidays have 3 Korbanos) and some people do have the custom of eating the egg the night of the Seder as it is usually boiled and not roasted by them and there were no egg Korbanos.
FOOTNOTES:
(1) On the afternoon of the 14th of Nissan, the Pesach sacrifice, owned and prepared by each family or group of Jews, was offered in the Beit HaMikdash, and its meat was eaten that night, the first night of Pesach, at the Seder, along with Matza and Marror.
(2) There was a Biblical obligation for every male to appear in the Beit HaMikdash on the first day of each of the three "Regalim" ("pilgrim festivals" - Pesach, Shavuos and Sukkos), and to bring a peace offering ("Korban Shelamim") called a "Korban Chaggigah." On the afternoon of the 14th of Nissan, it was customary to offer a Korban Shelamim along with the Korban Pesach, and to eat the meat that night at the Seder. This Korban Shelamim, offered on the 14th of Nissan, was called the "Chaggigas Arabah Assar."
(3) If one uses a bone, it should have some meat on it.
(4) The egg is a mourner's food. Therefore, another reason the egg is used, is as an expression of mourning over the destruction of the Beit HaMikdash, and our subsequent inability to offer the Korban Pesach. Also, Tisha B'Av (the day we mourn over the loss of the Beit HaMikdash) always occurs on the same day of the week as the first night of Pesach (Ramah 476:2).
(5) Cooking is permissible on Yom Tov.
(6) The Jewish "day" is from sunset to sunset.
(7) The reason for this custom, is so that one should not assume, in error, that he is eating the meat of the Korban Pesach. The custom includes not eating meat or poultry (or anything that requires ritual slaughter), whether roasted, barbecued or broiled over an open fire. Most authorities also prohibit eating pot roast (meat roasted in a pot without water). Meat which was roasted and then cooked is permissible (See Halachos of Pesach by Rav Shimon Eider, Chapt 24: K3).
WAYS OF DESTROYING CHOMETZ ON OR BEFORE PESSACH. 1) BURNING THE CHOMETZ, (2) FLUSHING IT DOWN THE TOILET OR NON-KITCHEN SINK, (3) MIXING IT WITH CHEMICALS SUCH AS PETROLEUM PRODUCTS THAT A DOG COULD NOT EAT IT EVEN IF STARVING.
Chapter
118:6
Preparations
for the Seder
6.
One should prepare
one's seat [at the Seder table] with the finest cushions one can afford, before
the commencement of the festival, arranging it in a manner in which one can lean
on one's left side (1). Even a
left-handed person should lean to the left (2).
Similarly, one should prepare the Seder plate before the commencement of the holiday, so that as soon as one returns from the synagogue, one can begin the Seder without delay (3).
FOOTNOTES:
(1) It is a mitzvah on the night of Pesach to act and feel as if you, yourself, were just freed from slavery in Egypt. The Sages established the mitzvah of leaning to the left during the seder, as an outward expression of this newfound freedom; royalty and nobility in those days reclined while eating (Rambam, 'Yad', Chometz U'Matzah 7:7).
(2) Leaning to the right was considered a health risk because doing so might cause the food to enter the windpipe instead of the esophagus (Mishna Berura 472:10).
(3) It is a mitzvah for a father to communicate the story of the Exodus from Egypt, to his children, on the first night of Pesach. Furthermore, as we saw earlier (HY 118:2), there is an obligation to do things during the Seder that will stimulate the children's curiosity and prompt them to ask "why is this night different." Therefore, one should start the Seder without delay, after nightfall, so that the children will be as awake and aware as possible.
Chapter
118:7
Preparations
for the Seder
7. Although throughout
the year it is proper to minimize one's use of fine utensils ("Keilim na'im") in
recognition of the loss of our Beit HaMikdash (1), on Pesach, however, it is
preferable [to set the table] with as many fine utensils as possible. Even
attractive utensils that are not necessary for the meal itself should be placed
on the table for the sake of beauty, as a symbol of freedom (2). FOOTNOTES:
(1) See Rambam, Yad, Hilchos Ta'aniyos 5:12
(2) As we saw in HY 118:1, it is a mitzvah on the night of Pesach to act and feel as if you, yourself, were just freed from slavery in Egypt.
Chapter
118:8
Preparations
for the Seder
8.
The Seder plate
should be arranged in the following manner: One should place three matzos (1) on
a plate and spread a beautiful cloth over them; above them, one should place the
"Zeroa" (shank bone) on one's right side, and the egg on one's left side; the
"marror" (bitter herbs) over which the blessing [for the mitzvah of marror] is
recited, [should be placed below them], in the center; the "Charoses" should be
placed below the "zeroa" (in the next row down), and the "Karpas" below the egg;
the "marror" to use for the "kricha" (sandwich with Matza) goes [below them] in
the middle (2). FOOTNOTES:
1) On every Shabbos and Yom Tov, it is a mitzvah to begin the meal with two loaves of either bread or Matza ("Lechem Mishna"). On the Seder night, however, we add a third Matza to be broken in half during the Seder ("Yachatz"). The reason we recite the Haggada over a broken piece of Matza, is because the Torah calls Matza "Lechem oni" ("bread of oppression" or "poor man's bread") (Deut. 16:3); since a poor man is accustomed to sustaining himself only on a morsel, so too, we use only a morsel, as a reminder of our poverty and oppression in Egypt.
(2) This is the order of the Arizal, and is based on Kabbalistic teachings (see Beer Hatev 473:8). The Ramah 273:4 has a different order based on the principle of not passing over one mitzvah in order to get to another mitzvah. As a result, according to the Ramah, those items used first should be closest to you: bottom row - Karpas (right), salt water (left) (the Arizal doesn't have salt water on the plate); then the matzos in the next row, in the center; third row - Marror (R), Charoses (L); top row - zeroa (R), egg (L).
It seems that most people follow the order of the Arizal (See Orach HaShulchan 473:11, and Mishna Berura 473: 26).
Chapter
118:9
Preparations
for the Seder
9.
The [wine] cups (1)
must all be whole, without any cracks or chips. They should be carefully washed
and should be able to contain at least a "revi'is". (2)
FOOTNOTES:
(1) As we saw in HY 118:1, it is a mitzvah on the first night of Pesach to act and feel as if you, yourself, were just freed from slavery in Egypt. The Sages established the mitzvah of drinking four cups of wine during the seder, as an outward expression of this newfound freedom (Rambam, 'Yad', Chometz U'Matzah 7:7).
(2) A "revi'is" literally means "one quarter" because it is equal to the volume of one quarter of a "log." There is a dispute among the authorities as to what a revi'is equals in modern measurements. The opinions range from 88.7 ml to 150 ml (5.07 fluid ounces).
If the cup is capable of containing only a revi'is, one should preferably drink the entire cup of wine for each of the four cups. However, if one is unable to complete the cup, one can fulfill one's mitzvah by drinking most of the revi'is, a measure referred to as "Maaleh Lugmav," which literally means a "cheek-full" (a quantity of liquid which fills one cheek of an average person).
If the cup is capable of holding more than a revi'is, the Ramban rules that one must drink most of the contents of the cup, whereas the Ran rules that it is sufficient to drink most of a revi'is. One should preferably conduct oneself in accordance with the Ramban, however, if one only drank most of a revi'is of a large cup (containing more than a revi'is), one has fulfilled his obligation ("Halachos of Pesach," by Rav Shimon Eider Vol II, pg 230 (Ch20 E1))
One should make sure to drink an entire revi'is for the fourth cup, because the "Bracha Acharona" ("after-blessing"), recited after the fourth cup, may only be recited after drinking a revi'is.
Chapter
118:10
Preparations
for the Seder
10. It is customary [for
males] to wear a kittel (1) (white robe) at the Seder, and it should be prepared
before Yom Tov begins. A mourner, may G-d protect us, should not wear such a
garment (2). He is, however, obligated to recline at the Seder (3).
Nevertheless, if he has not observed any aspects of mourning before the
commencement of Yom Tov, for example, if he buried his dead on Yom Tov itself,
it is customary not to recline. He must, however, recite Hallel (4), for Hallel
is an obligation. FOOTNOTES:
(1) The kittel is worn in honor of Yom Tov. According to the Midrash, it resembles the "clothes" of Angels, and is therefore a symbol of joy. Another reason for wearing it is proposed by the commentators: since it is customary for a Jewish male to be buried in his kittel, wearing it is a reminder of the day of death, and prevents a person from becoming too haughty and frivolous as a result of the obligation to act and feel like royalty during the Seder.
(2) Since the primary reason for wearing the Kittle is for the joy and honor of Yom Tov, it is not fitting for a mourner to adorn himself in such a garment.
(3) As we saw in HY 118:6, it is a mitzvah on the night of Pesach to act and feel as if you, yourself, were just freed from slavery in Egypt. The Sages established the mitzvah of leaning to the left during the Seder, as an outward expression of this newfound freedom; royalty and nobility in those days reclined while eating (Rambam, 'Yad', Chometz U'Matzah 7:7).
(4) "Hallel" consists of selected paragraphs from Psalms.
Chapter
118:11
Preparations
for the Seder
11. A son attending a
Seder in his father's presence is obligated to recline (1). In contrast, a
student attending a Seder in his Rebbe's (teacher) presence need not recline
(2). FOOTNOTES:
(1) It is a mitzvah on the night of Pesach to act and feel as if you, yourself, were just freed from slavery in Egypt; this is derived from the verse "and you shall remember that YOU were a slave..." (Deut 5:15), and the verse which tells us to tell our children that "He took US out of there" (Deut 6:23). The Sages established the mitzvah of reclining to the left during the seder, as an outward expression of this newfound freedom, because royalty and nobility in those days reclined while eating (Rambam, 'Yad', Chometz U'Matzah 7:7).
There is one authority who rules that since nowadays it is not the custom of nobility to recline, we are not obligated to recline during the Seder. However most authorities disagree and rule that if one did not recline while performing the mitzvah of eating Matza (including "Korech" and "Afikomen"), and drinking the four cups of wine, then one has not fulfilled his obligation and must eat or drink again. It is preferable (but not obligatory) to recline while eating and drinking the entire Seder meal.
Although it would be generally considered disrespectful for a son to recline in his father's presence, we assume that the father forgoes this outward sign of respect on the Seder night, so that his son can perform the mitzvah (this is true even if the father is also his son's teacher) (Mishna Berura 472:14).
(2) According to the Talmud, the reverence a student must have for his Rebbe is comparable to the reverence he must have for G-d. Therefore, if the student has not received permission from his Rebbe to recline, it would be prohibited for him to recline. Some authorities rule that if the Rebbe gives permission for the student to recline, then the student is obligated to recline ( Mishna Berura 472:16).
Chapter
119:1
Laws of
the Seder
1. Although in general,
one may recite Kiddush and begin eating one's meal before nightfall on Shabbos
and Yom Tov, and thus add from "non-holy time" to "holy time" (1), this is not
allowed on Pesach.
[The
rationale is] that the mitzvah of eating Matza must be fulfilled at night, [at
the time] when the Pesach sacrifice [was to be eaten], as [Exodus 12:8 states]:
"And they shall eat
the meat
on this night."
Similarly, the mitzvah of drinking the four cups of wine must be fulfilled at
night. Since the cup [of wine] over which Kiddush is recited is one of the these
four cups, the Kiddush should not be recited until it is definitely "night"
(that is, after the appearance of three medium-size stars).
On
all other nights, I have no problems with my vegetarian readers and whether they
eat Kitniyos (beans, rice, corn, chick-peas, mustard, canola, peanuts [permitted
to Chabad], and others) but on this night when G-D requires us to eat meat, I
think that they should make an exception to their custom. Of course consult your
local Orthodox Rabbi as he may have a Heter since the Beis HaMikdash has
not been rebuilt yet. Certainly an infant or a person being tube or
inter-stomach fed is exempt but a healthy person has a different Din.
[Shortly after nightfall], one should put on the kittle and sit at one's place for the Seder. It is a mitzvah to give children almonds, nuts, and the like to play with, so that they will notice that something is different about this night, and ask about it. [Hopefully,] this will motivate them to ask other questions concerning the Matza, the Marror, and the reclining (2).
When a child is old enough to be educated (3), and he appreciates the sanctity of Yom Tov, and understands the narrative of the exodus from Egypt, he should also be given a cup [of grape juice, or wine] to drink from (4). It is customary to pour an additional cup of wine, besides the cup given to each of the Seder participants. This is called Elijah's cup. (5)
FOOTNOTES:
(1) This concept is called "Le'hosif Mechol al Hakodesh," which generally means to "bring in" Shabbos or Yom Tov before nightfall; once one has consciously accepted Shabbos or Yom Tov, all their laws and restrictions apply.
(2) It is a mitzvah to do something at the start of the Seder that is not done on other nights of the year, in order to stimulate the children's curiosity and draw them into asking why this night is different from all other nights - "Ma Nishtana Halaila HaZeh..." Asking the "Four Questions" during the Seder is not supposed to be a ritual formality; rather, there is an obligation to do things that will stimulate actual curiosity and questioning, because answers do not make a difference to people who don't have questions (See Rambam, Yad, Chometz U'Matzah 7:3).
(3) That is, when he reaches the age of "Chinuch," which varies according to the individual child's level of awareness.
(4) It is a mitzvah to have the child perform the mitzvah of the four cups, however it is not an obligation, because many authorities ruled that the mitzvah of the four cups was not ordained for children.
(5) From the wording of the Kitzur Shulchan Aruch, it appears that Elijah's cup should be poured at the beginning of the Seder. This is the custom in many communities. In others, however, Elijah's cup is not poured until after the meal is concluded.
Chapter
119:2
Laws
of the Seder
2.
One's servant or another member of the household should pour the wine into the
cups. Similarly, each time the cups are filled, they should be filled by these
individuals and not by the person leading the Seder himself; this is an outward
expression of freedom (1). One should instruct the members of one's household to drink the majority of the cup in one gulp, and to drink at least a revi'is (2) for the fourth cup (3). They must also have the intent to fulfill [four different] Mitzvos: the drinking of the four cups of wine, the relating of the story of the exodus from Egypt (4), and eating Matza and Marror. Women are also obligated to fulfill these Mitzvos, but it is not customary for them to recline.
One should recite Kiddush as it is printed in the Haggada and drink the cup while reclining on the left side.
If possible, it is proper to follow the opinion of the authorities who require that one drink the entire cup of wine for each of the four cups (See note 2).
FOOTNOTES:
(1) Royalty and nobility never pour their own cup of wine. Each person at the table who is performing the mitzvah of drinking four cups, should have someone else pour the wine each time.
(2) A "revi'is" literally means "one quarter" because it is equal to the volume of one quarter of a "log." There is a dispute among the authorities as to what a revi'is equals in modern measurements. The opinions range from 88.7 ml to 150 ml (5.07 fluid ounces).
If the cup is capable of containing only a revi'is, one should preferably drink the entire cup of wine for each of the four cups. However, if one is unable to complete the cup, one can fulfill one's mitzvah by drinking most of the revi'is, a measure referred to as "Maaleh Lugmav," which literally means a "cheek-full" (a quantity of liquid which fills one cheek of an average person).
If the cup is capable of holding more than a revi'is, the Ramban rules that one must drink most of the contents of the cup, whereas the Ran rules that it is sufficient to drink most of a revi'is. One should preferably conduct oneself in accordance with the Ramban, however, if one only drank most of a revi'is of a large cup (containing more than a revi'is), one has fulfilled his obligation ("Halachos of Pesach," by Rav Shimon Eider Vol II, pg 230 (Ch20 E1))
The preferred manner of drinking the revi'is is by drinking most of the revi'is in one gulp, and completing the revi'is in the second gulp. If it takes him more than nine minutes to drink the revi'is, he must drink the cup again, with a new blessing, in order to fulfill the mitzvah ("Halachos of Pesach," by Rav Shimon Eider Vol II, pg 233 Ch20E3).
One should make sure to drink an entire revi'is for the fourth cup, because the "Bracha Acharona" ("after-blessing"), recited after the fourth cup, may only be recited after drinking a revi'is.
(3) Even if drinking four cups of wine will cause someone slight discomfort, such as a mild headache, one is still obligated to do so. One may dilute the wine with grape juice or water (preferably grape juice), but one should try to do it in a way that the alcoholic taste of the wine remains. Also, when diluting with water, one must be careful to use the ratio required to retain the blessing of "Borei Pri HaGefen" (more than one part wine to six parts water; the fact that some modern wines are already diluted must be taken into account).
One is not obligated to do anything that will cause him to become bedridden. Therefore, if one is unable to drink any wine (or can only drink a small amount), one may fulfill the mitzvah of the four cups using just grape juice. If one is allergic to grape juice, one may fulfill the obligation by drinking four cups of "Chamar Medina" ("beverage of the country"), which is generally defined as a drink one would serve to a guest even when he is not thirsty, such as alcoholic beverages (make sure they are not Chometz), tea, and coffee ("Halachos of Pesach" by Rabbi Shimon Eider, Vol II, pg 220-225; for further details, ask your local orthodox rabbi).
(4) Relating the story of the exodus on the night of Pesach is a Biblical commandment.
Chapter
119:3
Laws
of the Seder
3.
Afterwards, [each person] should wash his hands without reciting the blessing
(1), and then dry them. [The person leading the Seder] should cut a piece of the
"Karpas" (2) for himself and for all the members of his household. Each person
should receive a piece [of the vegetable which is] less than a "Kezayis" in size
(Lit: "like an olive") (3). The pieces are dipped in salt water and the blessing "Borei Pri HaAdamah" is recited. While reciting this blessing, one should have in mind that it should also apply to the marror (a vegetable to be eaten later in the evening). One should also eat the "Karpas" while reclining on one's left side (4).
Afterwards, one takes the middle Matza and divides it into two portions, placing the larger portion next to him so that it can be used later as the "Afikomen". It is customary to wrap the Afikomen in a cloth to recall [Exodus 12:34]: "Their left-over dough was wrapped up in their clothes." There are some who place the Matza in the cloth on their shoulders to recall [the manner in which our ancestors] left Egypt.
The Afikomen takes the place of the Pesach sacrifice. Therefore, the greater portion of the Matza should be used for it. The smaller portion should be returned to its place on the Seder plate. The matzos should be uncovered slightly and the plate lifted up. We then say the passage beginning "Ho Lachmah Anya... " ("This is the poor man's bread") until its conclusion with "next year we will be free people."
[Certain versions of the Haggada read] "K'ho lachmoh anya... " [instead of "Ho lachmah anya..."]. According to these versions, the passage continues, "…Acholu avhosono..." [rather than "di acholu avhosono..."].
FOOTNOTES:
(1) That is, the blessing for washing one's hands - "Al Netilas Yadayim." There is a Halacha that before eating (with one's hands) any food that has been washed or dipped in water (and is still wet), one has to perform the same ritual washing that one would perform before eating bread. However, many authorities rule that this Halacha only applied when the Beis HaMikdash (Temple) was standing; nevertheless, even these authorities rule that this washing must be performed on Pesach, as an additional means of arousing the curiosity of the children.
(2) See HY 118:2
(3) Volume of approximately one fluid oz, 28.8 cubic centimeters.
(4) Many authorities do not require one to recline while eating the karpas. Unless one's custom is to the contrary, it is preferable to recline.
Chapter
119:4
Laws
of the Seder
4.
After reciting the paragraph beginning: "This is the bread of affliction..."],
the second cup of wine is poured. A young child should ask [the four questions,
beginning] "Ma Nishtana...". If there are no young children present, another son
or daughter, or a friend or one's wife should ask the questions (1). After that,
[the Haggada continues with (2)] "Avadim hoyinu.." ("We were slaves...").
It is proper to explain the HaGadol to the members of one's household in a language that they understand. If [the person leading the Seder] does not understand Hebrew, he should recite the Haggada from a text with translation. After reciting each passage of the Haggada [in Hebrew], he should translate it. In particular, this applies to the passage beginning: "Rabban Gamliel would say, " for it is essential for the participants to understand the reasons for [the Mitzvos of] the Pesach sacrifice, Matza, and Marror.
When one reaches the passage beginning: "V'hi she'omdoh...", one covers the matzos (so the matzos will not be "shamed" when the cup of wine is lifted) and raises the cup. One should hold it upraised until the word "miyodom" [at which point, it is lowered] and the matzo uncovered again.
When the passage beginning: "Matza zoo…" ("This Matza") is reached, the person leading the Seder should lift up the broken piece [of the middle Matza] from the Seder plate and show it to the members of his household. Similarly, when reciting "Marror zoo", one should lift up the marror. When, however, reciting the passage "Pesach shehoyu avoseinu ochlim...", one should not lift up the "zeroa," even though it commemorates the Pesach sacrifice. Doing so would make it appear that this meat was being consecrated for sacrificial purposes (3).
When one reaches the passage beginning: "Lefichoch..." ("Therefore..."), one should cover the matzos and raise the cup until one concludes the blessing "Go'al Yisrael". One then recites the blessing "Borei Pri HaGefen" and drinks this second cup of wine while reclining on one's left side.
FOOTNOTES:
(1) If one is alone, one must ask oneself the four questions.
(2) One does not recline while reciting the Haggada.
(3) Which is impossible when there is no Beis HaMikdash (Temple) standing in Jerusalem.
The
Counting of the Omer
Chapter
120:1
The
Counting of the Omer
1.
On the second night of Pesach, one begins "counting the Omer" (1). One must
count while standing (2). The mitzvah is to count immediately at the beginning
of the night (3), as soon as [three medium-size stars] become visible (4). If
one did not count at the beginning of the night, the time for counting extends
throughout the entire night. On Shabbos and festivals nights, the counting takes place in synagogue after the recitation of Kiddush (after Maariv, the evening service), in order to give precedence to the [proclamation] of the sanctity of the day. At the conclusion of Shabbos or a holiday, we count before the recitation of Havdalah in order to delay the departure of the [holy] day. Should the final day of Pesach fall on Saturday night, and hence Kiddush and Havdalah are recited over the same cup of wine, we count beforehand in order to delay the recitation of Havdalah (which signifies the end of Shabbos).
FOOTNOTES:
(1) When the Beit HaMikdash (Temple) was standing in Jerusalem, there was a mitzvah to begin the grain harvest season by harvesting a certain amount of barley on the second night of Pesach, and bringing the amount of one "omer" (approx. 2 quarts) as a meal offering ("Korban Mincha") in the Beit HaMikdash the next day (See Leviticus 23:9-14).
There is another mitzvah for each male to verbally count seven weeks (counting each of the 49 days and seven weeks), beginning from the day the "Omer" offering is brought (hence the name "Counting of the Omer"), that is, the second day of Pesach, and ending on the day before the festival of Shavuos (lit: "weeks" - because it is the culmination of 7 weeks of counting) (See Leviticus 23:15-22).
Now that there is no longer a Beit HaMikdash, and hence, no longer an "Omer" offering brought on the second day of Pesach, there are many authorities who rule that the mitzvah of counting is only a Rabbinically ordained obligation.
As with most mitzvos that have to be performed at a specific time, women are exempt from the mitzvah of counting; however, women in many communities accepted this mitzvah upon themselves, as they did the mitzvah of lulav and shofar; therefore, if a woman desires to count, she may do so, however, some authorities question whether a blessing may be recited (See Mishna Berura 489:3).
(2) But if one counted while sitting, one has fulfilled one's obligation and need not count again.
(3) The verse says to count "seven COMPLETE weeks", therefore we try to count as soon as the new day begins (that is, at the beginning of the night), so that each counting is for a "complete" day.
(4) After the Maariv Shemona Esrey, before Alaynu.
Sifra Counting Page: http://torah.org/learning/yomtov/omer/sefira.php3
This
year’s calendar counting: http://images.ou.org/files/sefirah2014.pdf
Reminder
- to get a haircut before Pessach due to the mourning of the deaths of the
students of Rabbi Akiva in the Bar Kochba revolt against Rome until the
33rd or 34th day. Links on Aish HaTorah to Omer Counting:
http://www.aish.com/search/?keywords=counting+of+omer&x=14&y=21 and my
favorite which I give 5 stars: http://www.aish.com/h/o/t/48969716.html
Matzah Factory – hand
made and as fast as I once was these fellows are fast: http://www.youtube.com/watch?v=2JaY5AWENc8
Machine Matzah watch
the Rabbi take off Challah Dough to quiet explained by Martha Steward:
http://www.youtube.com/watch?v=xTGd8gMKHbs
This coming Oct.
24-25th the world wide one day of Shabbos Observance: http://www.israelnationalnews.com/News/News.aspx/179351#.U0J3HcZWHIU
We can now smile at
the anti-Semites who refuse to circumcise and condemn circumcision:
http://www.ynetnews.com/articles/0,7340,L-4507030,00.html
From Margarita: 3D
holograms for Doctors: http://www.israelvideonetwork.com/you-gotta-see-this-hologram
Nano nose for
detecting Cancer: http://www.israelvideonetwork.com/thanks-to-israel-detecting-cancer-will-be-easier-then-ever
Expanding Universe:
http://www.skyandtelescope.com/community/skyblog/newsblog/A-New-Galactic-Yardstick-252950301.html
This is more about
understanding our past than reincarnation per sec. http://lazerbrody.typepad.com/lazer_beams/2014/04/understanding-our-soul-correction.html
From Yochanan: Haggada melodies from Rabbi B. Lerner Shlita
some are the way I sing others are not: http://www.sidduraudio.com/pesach.html
The danger of
Facebook for youths and young adults besides pop-up games asking for your
password: http://www.huffingtonpost.com/2014/04/08/utah-mom-facebook_n_5109174.html?icid=maing-grid7%7Chtmlws-main-bb%7Cdl18%7Csec1_lnk3%26pLid%3D462359
MY OWN PROBLEM TOO:
http://www.jpost.com/Health-and-Science/Survey-At-an-average-66-hours-per-day-Israelis-dont-get-enough-sleep-347791
Remember
if you are far away from a Rabbi or forgot to sell your Chametz until Erev
Pessach you can do so on-line via Chabad: https://chabadorg.clhosting.org/holidays/passover/sell_chometz_cdo/jewish/Sell-Your-Chametz-Online/site/chabad.org
On the lighter side
the best surfing buddy since the Novi Yona: http://www.aol.com/article/2014/04/09/whales-caught-riding-a-wave-near-shore-in-oahu/20866182/?icid=maing-grid7%7Chtmlws-main-bb%7Cdl8%7Csec1_lnk3%26pLid%3D462899
Terror victim
receives a ruling against a hospital and National Insurance: http://www.israelnationalnews.com/News/News.aspx/179494#.U0bXFcZWHIU
The right of center
strengthens if you believe that the Bibi is really right wing: http://www.israelnationalnews.com/News/News.aspx/179528#.U0eSRsZWHIU
Charedi Defense
mechanism against the anti-religious attacks. Thousands were joining the army or
doing national service on their own free will until Lapid pushed a law through
with jail time. http://www.israelnationalnews.com/News/News.aspx/179527
Yeshu was a Jew and
as a normal Jew married censored by the Church of Rome but not the Coptic
Church: http://www.ynetnews.com/articles/0,7340,L-4509237,00.html
Yeshiva hot heads
after unnecessary political cow-towing to the US by destroying buildings let to
an attack on an IDF Post now the IDF responds. Two
grievous wrongs to not under any circumstances make a right.
http://www.jpost.com/Defense/IDF-responds-to-violence-at-Yitzhar-Deploys-Border-Police-unit-to-West-Bank-settlement-348268
Inyanay
Diyoma
If I were in charge,
I would not reply 5 targets for 5 rockets but 500 to 1000 targets and maybe they
would stop before a full-fledged retake over of Gaza. http://www.ynetnews.com/articles/0,7340,L-4507098,00.html
He destroyed a home
and furious people slashed his tires: http://www.israelnationalnews.com/News/News.aspx/179317#.U0FVtcZWHIV
From Kim: USA new
school lunches are you kidding me! http://www.theblaze.com/stories/2014/04/05/students-fed-up-with-michelle-obamas-school-lunch-overhaul-menu-item-snapshots-spell-out-why/
TAU cancels
terrorists talk after nearly having a riot yesterday: http://www.ynetnews.com/articles/0,7340,L-4507517,00.html
Look who gives the
kosher certificate to Hamas: http://www.israelnationalnews.com/News/News.aspx/179329#.U0IfKcZWHIU
I am not happy with
the F-15 waver but I am not in charge here: http://debka.com/article/23827/US-arms-Syrian-rebels-with-first-heavy-weapons-anti-tank-BGM-71-TOW-missiles---raising-war-stakes
The truth about
Islamic abuse of women: http://newsbusters.org/blogs/randy-hall/2014/04/04/megyn-kelly-declares-cair-not-getting-retraction-covering-film-islamic-w?utm_source=Facebook&utm_medium=Marketing&utm_term=facebook&utm_content=socialflow&utm_campaign=megyn-cair
The hacking attempt
of Israeli sites was a failure except the educational ministry for the second
year in a row. http://www.jpost.com/Defense/Shin-Bet-says-Anonymous-hackers-inflict-minor-damage-on-Israeli-web-sites-347747
Settlers battle the
IDF and Border Police blame Netanyahu not Kerry this time: http://www.ynetnews.com/articles/0,7340,L-4508005,00.html
Jewish protest
against Kerry blaming Israel: http://www.israelnationalnews.com/News/News.aspx/179432#.U0TCqsZWHIU
The cyber war against
Israel: http://www.jpost.com/Defense/IDF-cyber-chief-Moscovici-Todays-online-attackers-are-gaining-on-the-defenders-347964
Related the US is
angry at Israel for the Iran campaign and Israel must rely upon HASHEM and the
IDF. http://debka.com/article/23833/Israeli-launches-spy-satellite-after-US-refusal-to-push-for-Iran’s-weapons-program-s-dismantlement-
They are called “far
right parties” but Nazis were National
Socialists: http://www.ynetnews.com/articles/0,7340,L-4508776,00.html
Why not finally annex
Yehuda and the Shomron and offer the Arabs citizenship or get out? http://www.ynetnews.com/articles/0,7340,L-4509018,00.html
There
is no Good Shabbos Story at the time of publication.
Chag
Kosher v’ Samayach and of course a good Shabbos.
Rachamim
Pauli
