Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

It is customary to read the first chapter of Yehezkel (Ezekiel) as the Haftarah on Shabuot, a section known as Ma'aseh Merkava – the vision of the Divine Chariot. This profound and mysterious prophecy was revealed to Yehezkel while in exile by the River Kevar in Babylon. Despite being in galut, the Shechina appeared to him, teaching us that Hashem's presence remains with us even outside the Land of Israel. The imagery in the Haftarah is highly symbolic: four-faced angels, wheels of fire, and a glowing chariot representing the heavenly realms. The four faces—human, lion, ox, and eagle—symbolize dominion over different realms of creation. Above them all sits the Divine presence, symbolizing Hashem's supremacy over all. According to the Zohar, the human face seen in the vision is that of Yaakov Avinu , whose spiritual greatness earned him a place under the Heavenly Throne. The Haftarah is read on Shabuot because the revelation at Sinai was similarly accompanied by clouds, lightning, and thunder. Just as Matan Torah revealed Hashem's glory, so too does this vision reflect a celestial dimension of His presence. Although the details are esoteric and not meant to be publicly expounded, practical lessons emerge: Angels are stationary – they do not grow spiritually. Their legs are straight and fixed, teaching us that only humans can elevate themselves spiritually through effort, Torah, and mitzvot. Shabuot is the perfect time to recommit to personal growth. Angels of judgment travel slowly , while angels of mercy travel instantly. From this, we learn to pause before reacting in anger or judgment , giving ourselves time to calm down and choose a better path. Acting with patience brings mercy into our decisions. The vision also hints that the Shechina was departing from the Beit HaMikdash, a symbolic warning that without spiritual substance, even a holy building becomes just bricks and stone. Despite the complexity of this Haftarah, the overarching message is clear: Hashem is with us in every generation, in every place—even in exile—and our mission is to grow, learn, and draw closer to Him through Torah .

The Torah was given in a pattern of threes —a recurring theme that carries deep meaning. The Talmud teaches: the Torah (which itself has three parts—Torah, Nevi'im, Ketuvim) was given to a people divided into three groups (Kohanim, Levi'im, Yisraelim), through the third child of Amram (Moshe), in the third month (Sivan), on the third day (after three days of preparation). Why so many "threes"? The answer reflects the essence of Torah and mitzvot. The Bnei Yissaschar explains that every mitzvah is made up of three components: Action – physically performing the mitzvah. Speech – reciting a beracha, or saying the source verse. Thought – having kavana (intent) and awareness of why we're doing the mitzvah. This three-part formula also aligns with: The body : lower body (action), chest/lungs (speech), head (thought). The soul : nefesh (action), ruach (speech), neshama (thought). Spiritual development : ibur (embryo—action), yenika (nursing—speech), mochin (intellect—thought). Shabuot also commemorates the three stages of Jewish growth: Yetzias Mitzrayim – physical birth (action). Marah – first exposure to Torah laws (speech). Matan Torah – full spiritual maturity (thought and understanding). Even creation itself reflects Torah's structure. On the third day of creation , two Torah-like principles emerged: The grass obeyed a Torah-style kal vachomer and chose to grow "according to its kind," though not explicitly commanded—showing initiative in following Torah logic. The trees , however, failed to follow a potential hekesh (a Torah logic tool), producing fruit without making their trunks edible as commanded. Because of this, grass is honored in our synagogues on Shabuot with greenery—but trees are not included , as per the Vilna Gaon, who also rejected their use due to Christian associations. And finally, it was Moshe Rabbenu who made the famous hekesh —a Torah principle—on his own, delaying the giving of the Torah from the 6th of Sivan to the 7th so that the three-day preparation would be complete. In the Diaspora, where we keep two days of Yom Tov, the second day of Shabuot actually aligns with the true day of Matan Torah ! Summary: Shabuot celebrates a Torah of "threes"—a reflection of how we must serve Hashem with action, speech, and thought; body, soul, and spirit. From creation to redemption to revelation, the pattern of three teaches us how to elevate our lives and deepen our connection to Torah.

It is customary to remain awake throughout the first night of Shabuot and study the special "Tikkun" text that appears in the book "Keri'eh Mo'ed." Most synagogues serve food and drinks, such as tea and coffee, during the night to help people remain awake and focused on their learning. The question arises as to whether or not one should recite a Beracha each time he drinks during Shabuot night. For example, if a person drinks a cup of coffee and then returns to his learning, and an hour and a half later he decides to have another drink, should he recite a new Beracha of "She'hakol"? Or, does the Beracha one recites when he drinks the first time cover all subsequent drinks that he has throughout the night? This issue is subject to a debate among the Halachic authorities. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) maintained that each time one drinks on Shabuot night, he should have in mind for his Beracha to cover only the cup he drinks at that point. Thus, when he decides to drink again later, he must recite a new Beracha. Hacham Ovadia Yosef, however, disagrees. Based upon the ruling of the Maharash Alafandri, Hacham Ovadia writes that to the contrary, one should have in mind when he drinks the first time on Shabuot night that the Beracha he recites should cover all his drinks throughout the night. Then, he does not have to recite any other Berachot over drinks that night, even if there is a lengthy break between drinks. Once a person has in mind that his first Beracha should cover all his drinks throughout the night, then even if he drinks in long intervals of seventy-two minutes or more, he does not recite any Berachot. Our custom is to recite Birkat Ha'Torah on Shabuot morning, after Alot Ha'shahar (daybreak), even if one has not slept at all during the night. Some Ashkenazim have the practice not to recite Birkat Ha'Torah in a case where one had remained awake all night, but our practice follows the view that one recites Birkat Ha'Torah even in such a case. Regarding Netilat Yadayim, the Shulhan Aruch records a debate among the authorities as to whether one must wash his hands in the morning if he had not slept at all during the night, and our custom is therefore to wash Netilat Yadayim but without reciting a Beracha. Of course, one who uses the restroom recites the Beracha of "Asher Yasar" as usual. Summary: On Shabuot night, when we remain awake throughout the night, one should have in mind when he drinks for the first time that his Beracha should cover all his drinks throughout the night. He then does not recite a Beracha when he drinks later, even if there was a lengthy break in between drinks. Our custom is to recite Birkat Ha'Torah even if one did not sleep at all during the night, and to wash Netilat Yadayim without a Beracha.

The holiday of Shabuot is included among the three "Regalim" ("pilgrimage festivals"), when there is an obligation of Simha – to rejoice and be festive. The Gemara says that according to all views among the Sages, there is an obligation to enjoy oneself on Shabuot. Beyond the spiritual enjoyment that we experience by studying Torah, there is also a Halachic obligation to rejoice through physical enjoyment. The Sages teach that for men, this means indulging in meat and wine. Although there is a widespread custom to eat some dairy meals on Shabuot, one should make a point of eating meat on Shabuot, as well. One can fulfill this obligation with red meat, which resembles the meat of the sacrifices that were brought in the Bet Ha'mikdash on the holidays, or even with poultry, if that is what he enjoys, even though it does not technically qualify as "meat." If a person does not enjoy meat and wine, then he should eat whatever foods and drinks he enjoys. There is certainly no Misva on Yom Tob to eat foods that one does not enjoy. One is also obligated to make his children happy on Yom Tob. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) writes that this is done by giving them treats, candies and the like. The Misva also requires making one's wife joyous, and the Rambam writes that one should purchase new clothing or jewelry for his wife before the festival. If one's wife does not need new clothing or jewelry, then he should buy her other gifts, even fine foods and the like. It is proper to immerse in a Mikveh on Ereb Shabuot to purify oneself in honor of the festival and in honor of the commemoration of Matan Torah.

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment. Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of "Zilzulah Shel Torah" (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded. One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is "despised and distanced" by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars. Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah study. According to Sephardic practice, one who remains awake the entire night does not wash Netilat Yadayim with a Beracha the next morning. One may thus continue learning even after Amud Ha'shahar (daybreak) on Shabuot morning, and one does not have to stop to wash his hands. There is no requirement to interrupt one's learning to wash his hands at Amud Ha'shahar. However, it is proper to stop at Amud Ha'shahar to recite Birkat Ha'Torah. According to some authorities, the recitation of Birkat Ha'Torah in the morning covers a person's Torah study only until Amud Ha'shahar the next morning, even if he does not go to sleep. Therefore, those who remain awake throughout the night on Shabuot should stop at Amud Ha'shahar to recite Birkat Ha'Torah, and then return to their studies. One should recite Keri'at Shema Al Ha'mita – the bedtime Shema – even if he remains awake all night. Therefore, on Shabuot night, one should ensure to recite the bedtime Shema before Hasot (midnight as defined by Halacha). Our custom in any event is not to recite the Beracha of "Ha'mapil" on any night, but the rest of the text of Keri'at Shema Al Ha'mita should be recited before Hasot even on the night of Shabuot. Summary: One who remains awake on Shabuot night should nevertheless recite Keri'at Shema Al Ha'mita before Hasot, without the Beracha of "Ha'mapil" (which in any event is never recited according to our custom). At Amud Ha'shahar, one should stop to recite Birkat Ha'Torah. One does not have to wash Netilat Yadayim at Amud Ha'shahar.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Abodat Ha'kodesh (listen to audio recording for precise citation), writes that one must make a special effort on Shabuot morning, after staying awake through the night, to pray properly. Many people tend to doze during the prayer service on Shabuot morning, such that they do not recite the words properly, skip sections of the service, and certainly do not concentrate on the meaning of the words. The Hid"a writes that "Yasa Secharam Be'hefsedam" – these people lose their reward for learning throughout the night by failing to pray properly in the morning. After staying awake studying Torah throughout the night, one must make an effort to remain fully awake and alert during the prayer service on Shabuot morning so he can pray properly. It should be noted that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) viewed the period of Sefirat Ha'omer as an extended Tikkun ("repair" of spiritual imperfections in the upper worlds) that begins on the second night of Pesah and reaches its culmination in the Musaf prayer on the first day of Shabuot. Accordingly, the Shaharit and Musaf prayers on Shabuot morning are laden with spiritual significance, and it is critical for one to recite these prayers properly. One who sleeps through these prayers, or does not recite them as he should, runs the risk of forfeiting the spiritual achievements of the entire Omer period. Therefore, it is critical after staying awake on Shabuot morning to muster all one's strength to pray properly on Shabuot morning. One who suspects that he will be unable to remain awake and alert through the end of the Musaf prayer should recite Shema and then take a nap. It is preferable to complete the prayer service later, after sleeping and rejuvenating oneself, than to risk dozing during the Tefila. When is the earliest time for reciting Shaharit on Shabuot morning? Generally speaking, one should not recite the Amida prayer of Shaharit before sunrise (Netz Ha'hama). On Shabuot morning, however, some authorities permit congregations to begin the Amida before sunrise. Since it is very difficult for people to pray properly after remaining awake throughout the night, there were some who held that the prayer may be recited earlier to help ensure that everyone will be able to properly pray the entire service. This is the ruling of the Peri Megadim (492) and the Mishna Berura (89:1, and in Sha'ar Ha'siyun 5). There are many congregations that nevertheless ensure to wait until sunrise before beginning the Amida on Shabuot morning, and though this is certainly an admirable custom, those who pray the Amida before sunrise certainly have authorities on whom to rely. Indeed, the practice of Hacham Baruch Ben Haim was to pray the Amida before sunrise on Shabuot morning, and, as mentioned, this practice is perfectly acceptable. This is the ruling of Rabbi Karp in his work Hilchot Hag Be'hag (p. 132; listen to audio recording for precise citation). It should be noted that congregations that recite the Amida before sunrise on Shabuot morning must ensure not to recite Shema before the earliest time for Shema, which occurs approximately 10-15 minutes after dawn. (Generally, however, by the time these congregations reach the Shema prayer, that time has already passed.) Summary: One must make a special effort to remain awake and alert throughout the prayer service on Shabuot morning after remaining awake through the night. If one suspects that he will be unable to remain awake and pray properly throughout the service, it is preferable to recite Shema, take a nap, and then complete the prayer service properly. Although the Amida of Shaharit generally should not be recited before sunrise, some congregations have the custom of reciting the Amida on Shabuot morning before sunrise in consideration of the difficulty entailed in remaining awake and alert throughout the prayer service. This is certainly an acceptable practice.

It is customary to read Megillat Rut on Shabuot, and several different reasons have been given for this custom. The Mordechi (Rav Mordechai Ben Hillel, Germany, 1250-1298), in Masechet Megilla (chapter 1), as cited by the Rama (Rav Moshe Isserles of Cracow, 1525-1572) in Darkeh Moshe (494), explains that the story of Rut took place during the harvest season, around the time of Shabuot, and it is therefore appropriate to read this story on this holiday. Others explain that at the time of Matan Torah, the Jewish People underwent a process of "conversion," for, like converts, they had been obligated only in the Seven Noachide Laws, and then committed themselves to the Torah's 613 commands. (Interestingly, the Hebrew word "Gerut" has the numerical value of 620, corresponding to the 613 Biblical commands plus the seven Misvot instituted by the Sages.) Therefore, on the day we celebrate Matan Torah, we read the story of Rut, which tells of Rut's conversion and acceptance of the Misvot. Thirdly, we read Megilat Rut as a reminder that accepting the Torah includes not only our obligations toward G-d, but also our obligations to other people. The story of Rut is all about Hesed: Rut accompanied her mother-in-law, Naomi, and left her homeland to be at her side; Boaz cared for Rut when she arrived in Bet-Lehem, and then married her; Rut performed kindness for her deceased husband by allowing his soul to be perpetuated through the process of Yibum. We read this story to remind ourselves that kindness and sensitivity to other people is part and parcel of our acceptance of the Torah. Additionally, Megillat Rut is a story of remarkable "Mesirut Nefesh" – self-sacrifice. Rut was the daughter of the king of Moav, yet she was prepared to leave her life of royalty and all the amenities and luxuries it offers in order to become a Jew. This story reminds us that we need to sacrifice in order to succeed in Torah and Misvot. We cannot expect to excel in our devotion to Torah while enjoying all the comforts and luxuries that life offers. "Mesirut Nefesh" is an indispensable prerequisite for a successful Torah life. Finally, the story of Megillat Rut concludes with Rut's marriage to Boaz and the birth of their son, who ultimately became the grandfather of King David, who was born and passed away on Shabuot. It is thus appropriate to read this story on Shabuot, when we remember and reflect upon David Ha'melech.

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah learning. The Shela (Rabbi Yeshaya Horowitz, 1565-1630) records a famous incident that occurred during the times of Maran (Rabbi Yosef Karo, author of the Shulhan Aruch, 1488-1575) that underscores the importance and inestimable value of this custom. He and several colleagues remained awake throughout the night of Shabuot studying Torah, and in the middle of the night, a heavenly voice announced to them that their learning was bringing indescribable delight and enjoyment to the heavens. However, the voice added, if they had a Minyan studying together, then they would bring even greater joy to the heavens, and their learning would attain an even higher level. Maran related this incident to the people the next day, and on the second night, they assembled a Minyan and again remained awake throughout the night. And that night, too, a voice burst forth from the heavens emphasizing the immense joy they brought to the Almighty. This incident demonstrates the unique importance and significance of this practice, and the profound impact it has upon the upper worlds. The custom is to read the special "Tikkun" which appears in Keri'eh Mo'ed. One should not belittle the importance of this reading. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The "Tikkun" generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading, he is certainly allowed and encouraged to study Gemara or any other area of Torah that he wishes to learn. Everyone should make a point of observing this ancient custom, and it is advisable to rest on Ereb Shabuot so that one will be able to remain awake throughout the night. It must be noted, however, that this custom which has been observed for generations certainly did not entail remaining awake throughout the night and then sleeping the entire next day. This accomplishes nothing other than reversing night and day, which has no value whatsoever. Undoubtedly, the custom was – and should be – to remain awake throughout the night, sleep a few hours after Shaharit to regain one's strength, and then learn Torah during the day. This is, without question, the way the custom was practiced, and this should be our practice, as well, each year on Shabuot. Summary: One should make every effort to observe the time-honored tradition to remain awake studying Torah on the first night of Shabuot, and to rest before the onset of Yom Tob to help him remain awake during the night. One should read the traditional "Tikkun" and then spend the remaining hours studying whichever area of Torah he chooses. One should not sleep the entire next day; he should instead sleep for several hours to regain his strength and then continue studying Torah.

It is standard medical procedure for expectant mothers to undergo periodic ultrasound examinations, during which the physicians see the fetus so it can be carefully examined to ensure it is developing properly. During this examination, the doctor can easily identify the fetus' gender, and doctors generally pass on this information to the parents. The question arises whether it is proper, from a Torah perspective, for the parents to learn the fetus' gender during pregnancy. The Torah commands, "Tamim Tiheyeh Im Hashem Elokecha" ("You shall be innocent with Hashem your G-d" – Debarim 18:13), which is understood as an obligation not to concern ourselves with the future, to conduct ourselves the way we see fit, placing our trust in Hashem, without trying to access information about the future. Does finding out a fetus' gender violate this principle? We do not find any clear-cut basis in Halachic literature to forbid such a practice, and it would appear that learning a fetus' gender does not indicate a lack of faith in G-d or an inappropriate attempt to access information about the future. There is, however, one interesting passage in the Midrash which perhaps leads us to discourage this practice. The Midrash (Kohelet Rabba) lists several pieces of information which G-d withheld from human beings. For example, nobody knows when he will leave this world, and, quite obviously, G-d arranged this intentionally so that we will always conduct ourselves properly, rather than wait and repent shortly before we die. As we do not know when we will leave this world, we have no choice but to approach every day as potentially our last, and conduct ourselves accordingly. The Midrash also includes in this list the thoughts of other people. G-d does not empower us to read other people's minds, because if people could access each other's thoughts, the world would be overrun by animosity. The Midrash lists a fetus' gender as one of the pieces of information which G-d withholds from us. No reason is given, but we can reasonably assume that if the Midrash includes a fetus' gender in this list, there must be a valuable reason for this information to be denied to us. Perhaps, if the mother was hoping for one gender, then knowing that the infant is the other gender could cause her distress, which might be detrimental to the child. Or, perhaps to the contrary, knowing the gender during pregnancy diminishes from the excitement when the baby is born. In any event, the Midrash clearly indicates that it is for our benefit that G-d conceals from parents their child's gender during pregnancy. While this Midrash certainly does not suffice to establish a Halachic prohibition against finding out a fetus' gender, it would seem that this is something which should be discouraged, unless there is a particular reason to obtain this information. In some situations, the parents need to know ahead of time whether a Berit Mila must be arranged, and there might be circumstances where for purposes of Shalom Bayit (harmony between husband and wife) this information is valuable. When such a need arises, it is certainly acceptable to be told the gender, as this does not violate any Halachic prohibition. We should add that if the father is a Kohen, there might actually be value in the parents' finding out the fetus' gender. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question of whether a woman who is married to a Kohen may come in contact with Tum'at Met (the impurity generated by a human corpse) during pregnancy, such as by visiting a cemetery or entering a home where a corpse is present. All male Kohanim, including infants, are included in the prohibition which forbids Kohanim from coming in contact with Tum'at Met, and the question thus arises as to whether a pregnant wife of a Kohen should avoid Tum'at Met, in case she gives birth. The Mishna Berura rules that this is permissible, because it is a situation of "Sefek Sefeka" – where two uncertainties are involved. First, it is uncertain whether the fetus is a boy, who is forbidden from coming in contact with Tum'at Met, or a girl, who is not forbidden. Second, it is possible that the infant will be stillborn, Heaven forbid, in which case, of course, there is no prohibition. On this basis, the Mishna Berura permits the pregnant wife of a Kohen to go to a place where there is a human corpse. However, in a situation where Halacha permits something because of a "Sefek Sefeka," if it becomes possible to resolve one of the uncertainties, there is an obligation to do. Therefore, in the case of a wife of a Kohen who is pregnant, there is value in determining the gender in order to resolve the first uncertainty. Then, if she is carrying a boy, she would be required to avoid exposure to Tum'at Met, and if it is a girl, this would not be necessary. It should be noted that the Magen Abraham (Rav Abraham Gombiner, 1633-1683) maintained that the pregnant woman in any event would be permitted to go to a place where there is Tum'at Met, because the prohibition does not apply in such a case. Therefore, in consideration of this opinion, we would not go so far as to require a Kohen's pregnant wife to determine the child's gender. (Parenthetically, we should note that a Kohen's wife is certainly allowed to go to a hospital to deliver the child, despite the high probability that there is a human corpse in the hospital, because this is a situation of Pikua'h Nefesh – a potentially life-threatening circumstance. Additionally, the spread of Tum'a from one room to another and one floor to another in the hospital likely occurs only Mi'de'rabbanan (on the level of Rabbinic enactment), such that there is greater room for leniency.) Summary: There is no Halachic prohibition against finding out a fetus' gender during pregnancy, though it is preferable not to, unless there is a particular need, or if not knowing could compromise Shalom Bayit. If the father is a Kohen, it might, according to some opinions, be preferable to find out the gender, so that the mother will avoid places of Tum'at Met if it's a boy, and will not have to avoid such places if it is a girl. If the couple does not know the gender, the woman is nevertheless allowed to visit places where there is Tum'at Met.

Our Sages in several contexts emphasized the importance and value of the Misva of Hachnasat Orehim – welcoming guests. The Gemara comments that Hachnasat Orehim is even greater than "Kabbalat Peneh Shechina" (greeting the Shechina). Elsewhere, the Talmud teaches that a place where guests are not welcome will be destroyed, just as happened to the sinful city of Sedom, where hospitality was not allowed. Furthermore, the Mishna in Pe'a includes Hachnasat Orehim in its list of Misvot for which one is rewarded both in this world and the next. And other sources mention many Berachot that are earned through this Misva, including children, rain in its proper time, longevity, and others. Among the Halachic issues that arise when hosting guests is whether the hostess is permitted to pour wine or other alcoholic beverages for a male guest. We know that when a wife is a Nidda, she is not allowed to pour wine or other alcoholic beverages for her husband, unless she does so in an abnormal manner (such as by pouring with her left hand if she normally pours with her right). According to some Halachic authorities, this applies also to a married woman serving a man other than her husband, and thus a hostess should not pour for her male guests in the interest of modesty. By contrast, the work Ezer Mi'siyon writes that this restriction applies only to a married couple when the wife is a Nidda, and a hostess is permitted to pour alcoholic drinks for her guests. In practice, Rav Shayo, in his work Petah Ha'ohel (p. 87; listen to audio recording for precise citation), rules that generally a hostess should not pour wine for a male guest, and if she does, the guest should ensure not to look at her as she pours. However, if the hostess is hosting a large meal, with many guests around, then according to some Halachic authorities it is permissible for the hostess to pour for her guests. Summary: Generally speaking, a hostess should not pour wine or other alcoholic beverages for a male guest, unless she is serving a large meal and there are several other people at the table with them.

Is it permissible according to Halacha for a man to shake a woman's hand? The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) addresses this question in his work Od Yosef Hai (Parashat Shofetim, 22; listen to audio for precise citation). He records there the practice that had become customary in Europe for guests to tightly grasp the hands of the host and hostess upon arriving in the home. The Ben Ish Hai writes that since a handshake serves to express mutual feelings of friendship and affection, it falls under the Halachic category of "Derech Hiba" – affectionate contact with a member of the opposite gender – and is forbidden. In this context the Ben Ish Hai cites a comment of Rabbi Yehuda Ha'Hasid (Germany, late 12th-early 13th century), in his Sefer Hasidim (1090), forbidding shaking hands with a gentile woman, even if the woman's hand is covered with a glove. The Ben Ish Hai explained that although the Sefer Hasidim speaks here specifically of gentile women, it did not intend to permit shaking hands with Jewish women. Rather, the Sefer Hasidim seeks to dispel the possible misconception that one would be allowed to shake a gentile woman's hand in order to avoid the ridicule that might result from refusing to shake her hand. The Sefer Hasidim thus emphasized that a man may not shake hands even with a gentile, but it goes without saying that shaking hands with a Jewish woman is forbidden. Thus, it is strictly forbidden for a man to shake a woman's hand, regardless of whether or not she is Jewish; this prohibition applies even in professional contexts, where the accepted protocol is to shake hands even with members of the opposite gender.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

We have explained in a previous daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), that Sephardim do not take hair cuts until the 34th day of the Omer. This is unlike the Ashkenazim who take hair cuts from the 33rd day of the Omer. So the question was asked about a case that is occurring this year 5765 (2005). Would it be permissible for a Sephardi to take a hair cut on the 33rd day of the Omer if the 34th day of the Omer falls out on Shabbat? Maran writes clearly in Shulchan Aruch that yes in deed, it is permissible for Sephardim to take a hair cut on the 33rd day of the Omer when the 34th day of the Omer falls out on Shabbat. One would not have to wait until Sunday. For that matter, Chacham Ovadia Yoseph writes in Yichaave Da'at in Helek 4, siman 32 that it is permissible to get a hair cut on Friday at any time. One does not have to wait until the afternoon. One can get a hair cut in the morning if he wants. As a mater of fact, Chacham Ovadia Yoseph says a person can even get a hair cut the night before (33rd of the Omer at night) if there is sufficient cause. For example, one can take a hair cut the night before if he has a business appointment the next morning, or if he can not get a hair cut appointment during the day, or if he needs to attend a Simcha. The question was asked about children and ladies and whether or not they may take hair cuts during the Omer. Well, we discussed this before in Daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), but let's just repeat them again today for the purposes of review. Ladies are allowed to take hair cuts at any time during the Omer. As for children, they too may take hair cuts at any time during the Omer. Only once the boy becomes Bar Mitzvah he may not take hair cuts until the 34th (for Sephardim). But girls and ladies of all ages are not bound by this rule, and they may take a hair cut at any time during this period. The question was also asked about beards. Is it permissible to shave a beard on the 34th day of the Omer? More specifically, would it be permissible to allow Sephardim this year to shave on the 33rd? Chacham Ben Tzion Aba Shaul in his recently published book 'Or L'Tzion 3' discussed the Minhag of the Kabalists who do not take hair cuts for the 49 days of the Omer. The Arizal (Rabbi Yitzchak Luria, otherwise known as The Ari) also says this, however Chacham Ben Tzion holds that this restriction only applies to hair and not to beards. Therefore, even if someone wants to follow the Arizal and the Kabalists and refrain from taking a hair cut throughout all 49 days, he may however shave on the 34th day (the 33rd this year).

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

Rav Haim Palachi (Turkey, 1788-1869), in his work Mo'ed Le'chol Hai, writes that the name of the month Iyar is an acronym for the names "Abraham," "Yishak," "Yaakob" and "Rahel," and thus alludes to our righteous patriarchs. This is why it is customary to learn Pirkeh Abot during this month, as it is closely associated with the Abot (patriarchs). Rav Haim Palachi adds that it is worthwhile for those who can to visit or to donate to the burial sites of our patriarchs – Me'arat Ha'machpela and Keber Rahel – during the month of Iyar. He further writes that on Pesah Sheni, which is observed on the 14th of Iyar, we omit Tahanunim from the prayer service, and one should conduct some sort of festivity. Those who are blessed with wealth should host a meal on Pesah Sheni for Torah scholars, and some have the practice to eat Masa. On Lag Ba'omer, which is observed on the 18th of Iyar and commemorates the day of the passing of Rabbi Shimon Bar Yohai, it is customary to make a pilgrimage to Rabbi Shimon's gravesite at Meron in Northern Israel. Rav Haim Palachi warns that one must ensure not to engage in frivolity at this occasion, as the opportunity to earn great merit will then be transformed into an occasion of sin. He cites the Midrash's comment that one can earn great blessings in the merit of Rabbi Shimon by participating in this event, but only if it is done the proper way. Rav Haim Palachi adds that it is proper to read on Lag Ba'omer the book Shibheh Rashbi, which tells of the greatness of Rabbi Shimon Bar Yohai, and various famous passages about him from the Zohar. The 28th of Iyar marks the anniversary of the death of the prophet Shemuel, and the Shulhan Aruch (Orah Haim 580) records the custom observed by some people to fast on this day. There is also a custom to pray by Shemuel's gravesite on this day.

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

The Shulhan Aruch (Orah Haim 42:3) writes that if one keeps his Tefillin in a bag which is exclusively designated for Tefillin, then once he placed his Tefillin in the bag, he may not then use the bag to keep money inside it. The bag at that point becomes a "Tashmish Kedusha" – an article designated for the purpose of a sacred article – and thus may not be used for money. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) clarifies that the Shulhan Aruch mentions money only as a common example, and in truth, this Halacha applies to all items which are not sacred like Tefillin. Even things which are used for a Misva – such as a Siddur or Tehillim – may not be placed in the bag designated for Tefillin. Likewise, one may not keep in this bag the mirror he uses to help position the Tefillin on his head, or the marker he uses to paint his Tefillin. Many people keep their small Tefillin bag in a larger bag, which is used also for their Tallit and Siddur. Since this larger bag is not designated exclusively for Tefillin, it may be used for other items, even items which are not used for a Misva, such as money. This Halacha is discussed by Hacham David Yosef (contemporary) in his Halacha Berura (vol. 3, p. 301; listen to audio recording for precise citation). Summary: A bag which is designated exclusively for Tefillin may not be used to hold anything else, even a Siddur. However, if one keeps his Tefillin bag in a larger bag together with his Tallit and Siddur, then since the larger bag is not designated exclusively for Tefillin, he may keep anything else – even money – in that larger bag.

The Shulhan Aruch (Orah Haim 38:5) writes that a mourner does not wear Tefillin on the first day of mourning. If, for example, one's family member passed away, Heaven forbid, on Sunday night, and the funeral takes place on Monday, the mourner does not wear Tefillin on Monday, and he resumes wearing Tefillin on Tuesday. Often, the burial takes place the day after the passing. Hacham David Yosef (contemporary), in his Halacha Berura (vol. 3, p. 215), brings different views among the Poskim as to when the mourner resumes wearing Tefillin in such a case. The Maharit Sahalon (1559-1638) maintained that if the burial takes place the day after the death, then the mourner wears Tefillin after the burial, that same day. Since this is not the day of the loved one's passing, Tefillin is required. Others, however, including the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712), Mas'at Binyamin (Rav Binyamin Aharon Selnik, Poland, 1530-1620) and Peri Megadim (Rav Yosef Ben Meir Teomim, 1727-1792), disagreed. In their view, the day of the burial is treated like the day of death, and so the mourners do not wear Tefillin that day. As for the practical Halacha, Hacham Ovadia Yosef ruled that given the difference of opinion among the Poskim, in such a case one should wear Tefillin on the second day, but in private, and without reciting the Beracha. An exception to this rule is when the family member passed away on Shabbat, and is buried on Sunday. Since the burial cannot take place on Shabbat, Shabbat is not considered the first day of mourning. Therefore, Tefillin are not worn the following day, Sunday, even after the burial. This is the ruling of Hacham Ovadia Yosef (Yabia Omer, vol. 2, Y.D. 27:8), based on the Kanhag ("Kenesset Ha'gedola," Rav Haim Benveniste, Turkey, 1603-1673). On the second day of mourning, the mourner must not put on his Tefillin until after Netz Ha'hama (sunrise). This is because fundamentally, Tefillin are not worn even on the second day, but due to the rule of "Miskat Ha'yom Ke'kulo" ("part of the day is like the entirety of the day"), the mourner waits a few moments into the second day, and then resumes wearing Tefillin. Thus, on the day after the burial, the mourner must ensure not to put on Tefillin before sunrise. In the wintertime, sunrise can be as late as 7:20am or so, and so mourners must be cognizant of this Halacha and make a point of not putting on their Tefillin on the day following the burial until after sunrise. Summary: Mourners do not wear Tefillin on the first day of mourning; they resume wearing Tefillin after sunrise on the day following the burial. If the burial did not take place on the day of the family member's death, then the mourner puts on Tefillin after the burial, in private and without a Beracha, unless the family member died on Shabbat and was buried on Sunday, in which case the mourner does not put on Tefillin until after sunrise on Monday morning.

A situation recently arose concerning a family in Montreal who lost a relative, Heaven forbid, living in Miami. The family in Montreal did not to travel to join the other relatives at the funeral, which was held two days later, and they therefore faced the question of when to begin Aveilut (mourning). Does the period of Aveilut begin only after the funeral, in which they case they should call the relatives in Miami to find out when the funeral concluded and then begin Aveilut, or should they begin immediately? Although generally mourning observances begin only after the funeral, perhaps in this case, when the relatives are not attending the funeral, they should begin observing Aveilut immediately upon hearing of the unfortunate news. This issue is subject to a debate among the Halachic authorities. Many authorities, including the Sedei Chemed (Rabbi Chayim Chizkiya Halevi, Israel, 1832-1904) and Rabbi Shlomo Zalman Auerbach (Israel, 1910-1995), ruled stringently, and held that the period of Aveilut cannot begin until after the funeral. Others, however, including Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in his Iggerot Moshe (Yoreh Dei'a, vol. 1, 253), held that relatives who do not travel to the funeral begin observing Aveilut immediately upon learning of the passing. This is the view taken by Rabbi Shemuel Wosner (contemporary, Israel), in his work Shevet Ha'levi. Rabbi Shemuel Pinchasi, in his work Chayim Va'chesed (3:13), cites both opinions. Chacham Ovadia Yosef (ibid) ruled that in situations where Yom Tov begins after the person's death but before the funeral, relatives who do not travel for the funeral may follow the lenient position and begin the Aveilut immediately. In such a case, following the stringent view would require delaying Aveilut until after Yom Tov, which might cause considerable difficulty. A person in this situation may therefore follow the lenient position and begin Aveilut immediately upon hearing of the relative's passing, such that the onset of Yom Tov will cancel the rest of Aveilut. In all other situations, however, Chacham Ovadia requires delaying Aveilut until after the funeral. As for the final Halacha, from my consultation with several leading Rabbis in our community it emerges that we follow the lenient view, and allow mourners who are in a different city and are staying there, to begin observing Aveilut immediately. This applies to all cases of a person who does not attend a relative's funeral when in a distant location. Summary: If a person loses a family member, Heaven forbid, in a distant location, and he does not travel to the funeral, some authorities maintain that he may begin Aveilut immediately, whereas others require that he delay Aveilut until after the funeral. The general practice in our community is to allow the individual to begin Aveilut immediately.

The custom of the Sepharadim is to conduct the Birkat Kohanim service during the Shaharit prayer as usual in the house of an Abel (mourner) during the seven days of mourning. However, if the Abel himself is a Kohen, he should not recite Birkat Kohanim. He should instead leave the room at that point in the service, and not participate in the Beracha. If no Kohanim are present in the house of the Abel, or if the community follows the custom not to recite Birkat Kohanim in a house of mourning, then the Hazan recites the passage, "Elokenu V'Elokeh Abotenu Barechenu Ba'beracha Ha'meshuleshet…" in place of Birkat Kohanim. If a mourner who is a Kohen prays in the synagogue on Shabbat during the seven-day mourning period, then he should leave the synagogue at the time of Birkat Kohanim, rather than participate with the other Kohanim. However, if there are no other Kohanim present in the synagogue, then he should recite Birkat Kohanim. In such a case, refraining from reciting Birkat Kohanim would make a public spectacle of the Abel's status of mourning. On Shabbat it is forbidden for a mourner to observe "Abelut Be'farhesya" – public expressions of mourning, and he should therefore recite Birkat Kohanim in the synagogue on Shabbat if no other Kohanim are present. If there are other Kohanim, however, then his non-participation is not readily noticeable, and he should therefore not take part in the Beracha. A Kohen who is a mourner resumes his regular participation in Birkat Kohanim immediately after the seven-day mourning period. No distinction is made in this regard between mourning for parents and mourning for other relatives; in either instance, he resumes his participation in Birkat Kohanim upon the completion of the seven days. Summary: The custom among Sepharadim is to recite Birkat Kohanim in a house of mourning, but if the mourner is a Kohen he should leave the room and not recite Birkat Kohanim. On Shabbat during the seven days of mourning, a mourner who is a Kohen does not recite Birkat Kohanim unless there are no other Kohanim in the synagogue. The mourner resumes his participation in Birkat Kohanim immediately after the seven days.

A person who loses an immediate relative, Heaven forbid, has the status of "Onen" from the time of the family member's passing until the burial. During this period of "Aninut," he is exempt from all Misvot, including the recitation of Berachot. In order to ensure that he focuses his attention fully on the burial needs of the deceased, Halacha exempts an Onen from Misva obligation. In fact, it is improper for an Onen to perform Misvot, as this diminishes from his focus upon the needs of the deceased. One exception to this rule is wearing a Tallit Katan. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that since the Tallit Katan is part of the mourner's normal attire, he may wear it even as an Onen, as it will not diminish from his focus on the burial. This is no different, Rav Shlomo Zalman noted, from Misvot that one fulfills in his thoughts, which may be fulfilled during the period of Aninut. May an Onen give charity? Rav Shlomo Zalman ruled that if an Onen wishes to give charity to benefit the soul of the deceased, then not only is this permissible, but to the contrary, it fulfills the objective of Aninut, which is to care for the needs of the deceased. It would therefore certainly be appropriate and even admirable for an Onen to give charity to benefit the soul of his deceased family member. If an Onen mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." Since the Beracha was unwarranted and should not have been recited, it does not warrant the response of "Amen." This is the view of Tosafot (Talmud commentaries by Medieval French and German scholars) in Masechet Mo'ed Katan (28). If a person becomes an Onen, Heaven forbid, during the period of Sefirat Ha'omer, may he count the Omer, so that he will not miss a full day of counting? In most cases, this question does not arise, because a person does not normally remain an Onen for an entire twenty-four-hour period. If a family member passed away at night, before one counted the Omer, it is likely that the burial will take place before sundown the following day, in which case he should count the Omer after the burial, when he is no longer an Onen. He would count the Omer without a Beracha, just as one does if he forgot to count at night and counts during the day. The question arises, however, in a situation where the burial did not take place before sundown on the following day, such that one remained an Onen throughout the 24 hours when the Omer could have been counted. If he does not count the Omer at some point during that day, he will then be unable to continue counting with a Beracha. Is he allowed to count the Omer despite his status as an Onen, or must he miss a day of counting? The Bei'ur Halacha (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 489, cites the view of the Noda B'yehuda (Rav Yechezkel Landau of Prague, 1713-1793) allowing an Onen to count the Omer without a Beracha in such a case, so that he does not miss an entire day of counting. Hacham Ovadia Yosef, however, disagrees, noting that if an individual is exempt from the obligation of Sefirat Ha'omer, then even if he counts, he will be considered to have missed a day of counting. If one counts the Omer when the Misva does not apply to him, then he is not considered as having fulfilled that day's obligation of counting, since he did not perform a Halachically mandated counting. As such, he will in any event be considered to have missed a day. Therefore, according to Hacham Ovadia, one should not count the Omer in a state of Aninut, even if this means that he will be unable to continue counting with a Beracha. Hacham Ovadia notes that this is the view taken by several other authorities, including the Shalmeh Sibur and Rav Haim Palachi. Summary: A person who loses an immediate relative, Heaven forbid, should not perform Misvot or recite Berachot until after the burial. If he mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." He may, however, wear a Tallit Katan, and give charity to benefit the soul of the deceased. If this happens during the Omer period, he should not count Sefirat Ha'omer, even if this means that he will miss a full day and thus be unable to continue counting with a Beracha. In most cases, however, the burial will take place before sundown, thus allowing the mourner to count the Omer before the end of the day.

It is forbidden to extend the greeting of "Shalom" to a mourner within twelve months of the passing of his or her father or mother, Heaven forbid. A person who has recently suffered such a loss is not in a position to experience "Shalom," and this greeting is thus inappropriate during this period. A mourner is allowed to extend such a greeting to others; the prohibition applies only to others greeting a mourner with the word "Shalom." It is permissible to extend other kinds of greetings to a mourner, such as "good morning," "good health," and the like. The Sages enacted this prohibition only with regard to the specific greeting of "Shalom." With regard to the common greeting of "Shabbat Shalom" on Shabbat, the Shulhan Aruch, in the laws of mourning, records a custom (based on the Talmud Yerushalmi) to allow extending the greeting of "Shabbat Shalom" to mourners on Shabbat, and this is, indeed, the accepted practice. It is also permissible to extend to a mourner the greeting of "Shalom Alechem" that is customarily exchanged after Birkat Ha'lebana. The reason for this greeting is that since we recite several verses about the downfall of our enemies ("Tipol Alehem Emata Va'fahad…"), we greet one another with "Shalom Alechem" to make it clear that we did not have one another in mind when we expressed our hopes for our enemies' demise. Thus, this greeting is intended not as a friendly gesture, but rather to avoid possible misunderstandings and ill-will, and it is therefore permissible to extend this greeting to a mourner. Furthermore, this greeting is formulated in the plural form – "Alechem" – and thus refers to the entire congregation, and not only to the particular individual that one addresses, and for this reason, too, one may extend this greeting to a mourner. It is forbidden to give a mourner a gift throughout the twelve-month period after a parent's passing. There is no greater "friendly greeting" than a gift, and one therefore may not give a gift to a mourner within twelve months after the passing of his or her parent. This discussion applies only to one observing Abelut (mourning) over a father or mother, Heaven forbid. In the case of one who lost another family member, Heaven forbid, these restrictions apply only during the first thirty days, but not afterward. Summary: It is forbidden to greet a mourner with the greeting of "Shalom," or give a mourner a gift, within twelve months of the passing of his or her parent. It is permissible, however, to extend other greetings, and to greet a mourner with the greeting of "Shabbat Shalom" on Shabbat, and with the "Shalom Alechem" greeting customarily extended after Birkat Ha'lebana. In the case of the passing of another family member (as opposed to a parent), these Halachot apply only during the first thirty days.

It is forbidden to enter a cemetery, or to come within four Amot of a grave, while one's Sisit are exposed or while wearing Tefillin. Public Misva observance in close proximity to a grave is an insult to the deceased, as it appears as though one taunts the deceased who no longer has the opportunity to perform Misvot. One is therefore not permitted to display his Sisit or wear Tefillin in a cemetery or near a grave. Likewise, it is forbidden to study Torah or pray within four Amot of a grave. One may, however, speak words of Torah or Hit'orerut (religious inspiration), or recite Tehillim, near the grave for the purpose of bringing merit to the deceased's soul. Sephardic custom similarly allows reciting Kaddish for the deceased by his grave. One must conduct himself with respect and decorum in a cemetery. Frivolity and laughter are forbidden in a cemetery. Halacha also forbids using the cemetery in a disrespectful manner, such as by bringing animals to graze there, or running an irrigation system through it. One may not eat or drink in a cemetery, even if his intention is to recite Berachot to benefit the soul of the deceased, as this is disrespectful. Smoking in a cemetery is likewise forbidden. One may not sit or step on a grave. A number of sources (Eliyahu Rabba 224:7, Kaf Ha'haim Sofer – Orah Haim 224:41) record the practice to place a small stone or piece of grass on the grave before leaving the cemetery, as an indication of, or testament to, one's visit to the grave. Others, however, claim that one specifically should not place anything on a grave, as this is disrespectful. This was the custom of the Kabbalist Rabbi Sulman Musafi. Summary: It is forbidden to publicly perform Misvot in a cemetery, but one may speak words of Torah or recite Tehillim in a cemetery to benefit the deceased's soul. One must conduct himself respectfully and reverently in a cemetery; joking, eating, drinking and smoking are forbidden.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** During the spring and summer months, many people have the custom to accept Shabbat and recite Arbit before sundown on Friday afternoon. The question arises as to whether a person who follows this practice may count Friday's counting of Sefirat Ha'omer after he recited Arbit. Suppose the individual completed Arbit some 30 minutes or so before sundown, and then he remembered that he did not count the Omer on Thursday night or during the day on Friday. On the one hand, we might contend that since the sun has not set, the day has not ended and he may therefore still count Friday's counting. On the other hand, he had already prayed the Friday night Arbit service and accepted the onset of Shabbat, effectively declaring that Friday had ended and Shabbat has already begun. Perhaps, then, he can no longer count Friday's counting. The Zera Emet (work of responsa by Rabbi Yishmael Ha'kohen of Modona, Italy, 19th century) addressed this question and ruled that a person in such a case should count the Omer before sundown without reciting a Beracha. Then, that night, he may count as usual with a Beracha. He compares this case to the Halacha cited in the Shulhan Aruch from the Terumat Ha'deshen (work by Rabbi Yisrael Isserlin, 1390-1460) regarding a person who cannot remember whether or not he counted on one of the days of the Omer. The Shulhan Aruch rules that such a person may continue counting with a Beracha, despite the possibility that he had missed a day of counting. (If a person knows definitively that he missed a day of counting, he can no longer count with a Beracha.) The Zera Emet extends this ruling to the case described above. After a person recited Arbit before sundown on Friday, it is uncertain whether or not he may still count the Omer. Therefore, he should count without a Beracha, and then his situation is no different than that of a person who simply cannot remember whether or not he counted on a given day. As such, he may resume counting with a Beracha after dark on Friday night. This is the view accepted by Hacham Ovadia Yosef, in his work Yabia Omer (vol. 4). Summary: If a person recited Arbit before sundown on Friday, and then realized that he had not counted the Omer that day, he should count before sundown without reciting a Beracha. He may then resume counting with a Beracha, as usual, that night.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** Is it permissible to make special purchases, such as buying new clothing or other significant items, during the period of the Omer, when we observe certain mourning practices? Rav Haim Palachi (Turkey, 1788-1869), in his work Mo'ed Le'kol Hai (6:12; listen to audio recording for precise citation), writes that it is proper to refrain from purchasing new garments or other significant items during the Omer period, as part of the observance of mourning. This was view of a number of other authorities, as well. It appears, however, that the Shulhan Aruch did not subscribe to this ruling. In his discussion of the mourning practices observed during the Omer, the Shulhan Aruch mentions only that one should refrain from haircutting, and that weddings should not be held during this period. He makes no mention at all of making purchases, as he does in the context of the customs of the three weeks between Shiba Asar Be'Tamuz and Tisha B'Ab. It would thus appear that the Shulhan Aruch permits purchasing new clothes and other articles during the Omer period, and this is indeed the ruling of Hacham Ben Sion Abba Shaul (Israel, 1923-1998). By the same token, it is permissible to recite the Beracha of "She'heheyanu" over a new garment and the like during the period of Sefirat Ha'omer, as the mourning observances of Sefira do not extend to new purchases. Summary: It is permissible to purchase new garments and other items, and to recite "She'heheyanu" over new garments, during the Omer period.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** How does traveling affect the Misva of Sefirat Ha'omer, and what are the procedures for counting when traveling? Needless to say, if one travels within the same time zone, his counting is unaffected. He should count during the nighttime, as usual, either in his place of origin, at his destination, or in the plane. There is no requirement to count the Omer specifically in the synagogue or at home. Similarly, if one travels from New York to California, for example, his flight should not affect his count. If he leaves in the late afternoon, then he counts the Omer that night in California. A slightly more complicated situation arises when one flies from New York to the Far East during the period of the Omer, such that he loses a day. Let us consider the example of a person who takes a Monday night flight that arrives in Hong Kong on Wednesday. On Monday night, of course, he counts as usual with a Beracha. If that night is the 32nd day of the Omer, for example, then he recites the Beracha and counts the 32nd day as usual. If he is aware when the flight crosses the International Date Line, and he sees that it is nighttime, such that it is Tuesday night at his current location, then he may count the 33rd day with a Beracha. If this is too difficult for the traveler, as he cannot precisely determine when he crossed the Date Line, or he is unsure whether it is during the night when this occurs, then he should delay the counting until he arrives in Hong Kong on Wednesday during the day. He should then count the 33rd day without a Beracha, just as one does whenever he misses a counting at night but then counts during the following day. He may then resume counting with a Beracha the next night – the 34th day of the Omer – since he did not miss an entire day of counting. Thus, when one travels to the Far East and crosses the International Date Line, he has the option of either counting with a Beracha during the flight, at nighttime, after he crosses the Date Line , or waiting until he arrives at his destination during the day and counting without a Beracha. Either way, he resumes counting the next night with a Beracha. When one returns from the Far East, then he simply counts in the Far East the night he leaves, and then counts again the next night when he returns home. Needless to say, if, as a result of crossing the Date Line, he returns home on the same day on which he had counted the Omer, he does not count again, and instead waits until the next night. Summary: One who travels to the Far East during the period of the Omer has the option of either counting the Omer with a Beracha during the flight, at night, after crossing the International Date Line, or waiting until arriving at his destination, during the day, in which case he counts without a Beracha. In either case, he counts as usual with a Beracha henceforth.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary each night during the Omer period for the Chazan to recite the Beracha and count the Omer aloud, before the congregation recites the Beracha and counts. This practice developed due to the concern that people may mistakenly count the wrong number, in which case they would not fulfill the Mitzva and would recite a Beracha Le'vatala ("wasted" Beracha). As it was assumed that Chazanim would know the correct number for the counting, the custom developed that the Chazan would first count aloud before the congregation. This practice is mentioned already by the Rashba (Rabbi Shlomo Ben Aderet, Spain, 1235-1310), in one of his responsa (126), and is discussed as well by Rabbi Chayim Palachi (Turkey, 1788-1868) in his work Mo'ed Le'kol Chai (5:19). Rabbi Shneur Zalman of Liadi (the "Ba'al Ha'tanya," Russia, 1745-1813), in his code of Halacha (Shulchan Aruch Ha'Rav, 489:12; listen to audio for precise citation), notes an interesting Halachic dilemma that results from this custom. There is a debate among the authorities as to whether a person fulfills a Mitzva by performing the given action without intending to satisfy his Mitzva obligation ("Mitzvot Tzerichot Kavana" or "Mitzvot Einan Tzerichot Kavana"). According to one view, a person fulfills his obligation regardless of whether or not he has the Mitzva in mind while performing the given act. If so, Rabbi Shneur Zalman notes, once the Chazan publicly counts the Omer, everybody who hears his counting has fulfilled their obligation of Sefirat Ha'omer. Even though they did not intend to fulfill their obligation by listening to the Chazan's counting, and the Chazan did not have in mind for his counting to fulfill their obligation, they nevertheless fulfill the Mitzva by hearing his counting. Rabbi Sheur Zalman adds that with regard to Mitzvot De'Rabbanan (obligations ordained by the Rabbis, as opposed to Torah law), all authorities agree that intention is not indispensable for the fulfillment of the Mitzva. Therefore, since we generally follow the view that Sefirat Ha'omer nowadays is required on the level of Rabbinic obligation, according to all opinions one fulfills his obligation to count by hearing the Chazan's counting. Seemingly, then, it should be forbidden to count with a Beracha after one hears the Chazan count the Omer. Since one fulfills his obligation by listening to the Chazan, even if he did not intend to fulfill his obligation in this manner, he may no longer count with a Beracha. Chacham Ovadia Yosef addresses this issue in his work Chazon Ovadia (Laws of Yom Tov, p. 228). He writes that in order to avoid this dilemma, one should verbally declare each year towards the beginning of the Sefira period that throughout the period he does not intend to fulfill his obligation by listening to somebody else's counting. By making such a declaration, one establishes that he intends on fulfilling his obligation only by personally counting the Omer, and he may thus count with a Beracha even after listening to the Chazan's counting. Summary: It is customary for the Chazan to count the Omer aloud with the Beracha before the congregation counts. One should verbally declare at the beginning of the Sefira period that throughout the Omer he intends to fulfill his obligation to count only through his personal counting, and not by listening to the Chazan or other person's counting.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary to refrain from haircutting during the Omer period, until the 34th day of the Omer (according to Sephardic custom). Preferably, one should also refrain from shaving during this period, though there is room to be lenient in this regard for those who need to shave for professional reasons and the like. However, even those who, for whatever reason, shave during the Omer should refrain from trimming their sideburns and any other hair on their body. The leniency applies to facial hair, but not to other hair, so they should not cut their sideburns or any other hair. The exception to this rule is a case where one's moustache is overgrown and interferes with his eating. A person in this case may trim his moustache during the Omer. This applies even to those who refrain from shaving during the Omer; they may trim their moustache if it has grown to the point where it interferes with eating. It should be noted that the custom to refrain from haircutting during the Omer applies only to the customary modes of hair removal. People occasionally play with their hair, eyebrows or beards and pluck hairs. This is permissible during the Omer, since the custom relates only to the usual methods of haircutting.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Shulhan Aruch writes amidst his discussion of Sefirat Ha'omer that during the Omer period, one may not sit down to a large meal within a half-hour of nightfall, the point at which he becomes obligated to count. Thus, for example, if the time for counting begins at 8:30 pm, one may not sit down to a large meal from 8:00 pm until he counts the Omer. The Rabbis were concerned that if one begins a large meal within a half-hour of the time when he must count, his involvement in the meal may cause him to forget to count. This Halacha applies only to a meal consisting of 2 oz. or more of bread. One may eat other foods or lesser amounts of bread within a half-hour of the time of Sefirat Ha'omer. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in his commentary to the Haggada, writes that it is possible to circumvent this Halacha by appointing a "Shomer" (literally, "watchman"), somebody to remind him to count the Omer. If a person designates somebody to remind him about the obligation to count, he may then sit down to a large meal within a half-hour of the time for counting. However, as the Ben Ish Hai emphasizes, this Halacha is subject to a number of conditions. Firstly, the "Shomer" cannot be eating a meal at the same time. If the "Shomer" also eats a meal, then we must be concerned that he will also forget to count the Omer, and his designation thus does not help ensure that the individual who appointed him will remember to count. Furthermore, the "Shomer" must be somebody who is obligated to count the Omer; otherwise, the "Shomer" is not thinking about the counting and therefore cannot be relied upon for a reminder. Therefore, a woman cannot serve as a "Shomer," since women are not obligated in the Misva of Sefirat Ha'omer. The Ben Ish Hai raises the interesting question of whether a person who had missed a complete day of counting may serve as a "Shomer." If one missed an entire night and day of counting, he continues counting the Omer but without a Beracha. The question thus arises as to whether or not we consider him somebody obligated to count, such that he is qualified to serve as a "Shomer." The Ben Ish Hai concludes that such a person may, in fact, serve as a "Shomer," since he is, after all, required to count the Omer. Some authorities maintain that each day of the Omer count constitutes a separate obligation, and therefore one who misses a day must still continue to count. For this reason, one who missed a day should continue counting, albeit without a Beracha. Since he must continue counting, the obligation is indeed on his mind, and he may therefore serve as a "Shomer" appointed to remind somebody to count after his meal. Summary: Within a half-hour of the time for Sefirat Ha'omer, one may not begin a meal in which he will eat 2 oz. or more of bread, unless he first appoints a man to remind him to count the Omer when the time arrives. That man whom he appoints must be somebody who is not eating a large meal at that point. It does not suffice to appoint a woman to remind one to count the Omer, since women are not included in the obligation of Sefirat Ha'omer.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Rishonim (Medieval Halachic authorities) debate the question of whether a person can fulfill his obligation of Sefirat Ha'omer by listening to the Hazan's counting. The famous Halachic principle of "Shome'a Ke'one" establishes that a person can fulfill his obligation to recite a certain text by listening to its recitation by somebody else. So long as both parties – the person reciting the text and the listener – have in mind that the listener fulfills his obligation by hearing the recitation, he indeed fulfills the requirement in this fashion. Seemingly, then, if the Hazan has in mind when he counts the Omer that his recitation should fulfill the obligation for those listening, those in the congregation who wish to fulfill the Misva by listening to the Hazan's counting should be able to do so. Some Rishonim, however, claimed that Sefirat Ha'omer marks an exception to the rule of "Shome'a Ke'one." The Torah presents the obligation to count the Omer with the expression, "U'sfartem Lachem" ("You shall count for yourselves" – Vayikra 23:15), which suggests that it refers to a personal obligation, like the Misva of Lulab on Sukkot. If so, then one would be required to count personally, just as one must take the Lulab personally. The word "Lachem" ("for yourselves") in this verse emphasizes that each individual must count for himself, rather than hear the counting from somebody else. Other Rishonim, however, counter that the word "Lachem" means something else entirely. One might have thought that the obligation of Sefirat Ha'omer is cast solely upon Bet Din, who should count the days until Shabuot on behalf of the rest of the nation. The word "Lachem" was therefore added to instruct that each individual bears this obligation. This is not to say, however, that the standard principle of "Shome'a Ke'one" does not apply. In light of this debate, it is proper for each individual to personally count the Omer, rather than simply listen to the Hazan's counting. It must be emphasized that the Hazan customarily counts aloud before the congregation not so that the congregation fulfills its obligation through his counting, but rather to inform everybody of which number day they must count that night. Interestingly enough, the custom in Egypt was, at one point, for the congregation to count before the Hazan, in order to avoid the misconception that one can fulfill his obligation through the Hazan's counting. The Egyptian communities changed their practice, however, because people frequently counted the wrong day. In any event, one must ensure to count the Omer himself, rather than rely on the Hazan's counting. Summary: One must count the Omer personally; the Hazan customarily counts the Omer aloud before the congregation only to inform them of which number day to count, and not for them to fulfill their obligation by listening to his counting.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Sha'ar Hakavanot (collection of Kabbalistic teachings) writes that after one counts the Omer – meaning, after reciting the Beracha and then counting that day's number – one should offer a prayer for the rebuilding of the Bet Hamikdash. The text of this prayer is, "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen" ("The Merciful One shall restore the service of the Temple to its place, speedily and in our days, Amen"). The reason for this practice is that according to most Halachic authorities, the Misva of counting the Omer applies nowadays Mi'de'rabbanan – by force of Rabbinic enactment – as opposed to Torah law. The Torah obligation of Sefirat Ha'omer applied only in the times of the Bet Hamikdash, when we offered the special Omer sacrifice, whereas nowadays, in the absence of Bet Hamikdash, when we cannot bring this offering, our counting is only commemorative. Therefore, after we count the Omer each night, we pray to God to rebuild the Bet Hamikdash so we can offer the Korban Ha'omer, and then we will be able to count in fulfillment of the actual Misva. And even according to those authorities (such as the Rambam) who maintained that Sefirat Ha'omer is required by Torah law nowadays, we offer a prayer that the Temple will be rebuilt so we can offer the Korban Ha'omer. This also answers the question addressed by the Halachic authorities as to why we do not recite the Beracha of "Shehehiyanu" the first time we count the Omer each year. As we know, whenever we perform a Misva that presents itself on infrequent occasions, we recite the Beracha of "Shehehiyanu." Seemingly, this should apply to Sefirat Ha'omer, as well, yet Halacha does not require reciting this Beracha before the counting of the Omer. The reason is that when we count the Omer, we are mindful of the fact that we count only as a commemoration of the actual Misva, which we cannot fulfill in its true form due to the absence of the Bet Hamikdash. The counting of the Omer thus evokes a degree of sorrow, and does not warrant the recitation of the festive "Shehehiyanu" blessing. Summary: It is customary to recite immediately after Sefirat Ha'omer a brief prayer for the rebuilding of the Bet Hamikdash: "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen."

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** If a person forgot to count the Omer at night, and also forgot during the following day, but remembered shortly after sundown, may he still count the Omer? Let us take the example of a person who forgot to count the 26th night of the Omer, and forgot also the following day, until a few minutes after sunset. It is obvious that he cannot count with a Beracha, since one does not recite the Beracha if he forgot to count at night and counts the following day. The question, however, is whether he can count the 26th day without a Beracha and then count the 27th day that night, after dark, with a Beracha, just as one would if he counted during the day before sundown. The 13.5-minute period immediately after sunset, which is called "Ben Ha'shemashot," is a time of "Safek" (uncertainty), which means that it is uncertain whether it is regarded as daytime or nighttime. The question thus becomes whether counting the Omer during this period fulfills the previous day's counting, or whether we must consider the possibility that the subsequent day has already begun, such that it is too late to count the previous day's counting. This issue is subject to a debate among the Halachic authorities. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef, writes that in such a case one cannot continue counting with a Beracha. Hacham Ovadia Yosef, however, in his Hazon Ovadia – Hilchot Yom Tov (p. 238), disagrees, and claims that counting the Omer during "Ben Ha'shemashot" suffices to allow one to continue counting with a Beracha. He adds, however, that a person in this case must ensure throughout the remaining nights of the Omer to count after "Ben Ha'shemashot." Since he has established that he considers this period daytime, he can no longer do the nighttime counting during "Ben Ha'shemashot," as he would then be acting in a self-contradictory manner. Rav Yaakob Haim Sofer (Baghdad-Israel, 1870-1939), in his Kaf Ha'haim (#83), writes that a person in this case should ensure henceforth to hear the Beracha recited from somebody else, rather than actually recite the Beracha, in order to satisfy all views. One who wishes to follow this stringency may certainly do so, but according to the strict Halacha, an individual in this case may continue counting with a Beracha, provided that he ensures to count after "Ben Ha'shemashot," as discussed. Summary: If one forgot to count the Omer at night and also during the next day, but he counted during the 13.5-minute period after sundown, he may continue counting on subsequent nights with a Beracha. He must, however, ensure from that point on to count after this 13.5-minute period, since he has established that he treats this period as daytime. One who wishes to be stringent and satisfy all views should try to hear the Beracha from somebody else for the rest of the Omer period, rather than recite the Beracha himself.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** If a person is unsure whether or not he counted a day of the Omer, and cannot determine conclusively if he had counted or if he had missed that day, he continues counting the Omer each night with a Beracha. This is the explicit ruling of the Shulhan Aruch. However, this Halacha applies only in cases of general uncertainty whether or not a day of counting was missed. But if a person knows for certain that he did not count one night, and is unsure whether or not he counted during the next day, then he continues counting without a Beracha. This is the ruling of the Erech Ha'shulhan (Rabbi Yishak Taib, Tunisia, 1786-1828). Since he knows with certainty that he had not counted at night, he may not count with a Beracha unless he knows for certain that he counted during the next day. If a person knows for certain that he counted, but is unsure whether he counted the correct number, as he suspects that he might have counted incorrectly, he may continue counting with a Beracha. This is the ruling of Hacham Ovadia Yosef in Hazon Ovadia – Hilchot Yom Tob (p. 238). If one did not count the Omer until the end of the night, and he is unsure whether he counted while it was still nighttime or whether it was already the beginning of the next day, he continues counting with a Beracha. This is the ruling of the Maharash Engel (5:48).

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** A father bears the obligation to train his sons to perform the Misva of Sefirat Ha'omer once they reach the age of Hinuch (training in Misva observance), which is generally defined as approximately six or seven years of age. He should therefore recite the Beracha and count the Omer with his sons each night during Sefirat Ha'omer. Even if a child missed a day of counting, the father should nevertheless have him count on the remaining nights with a Beracha. Although an adult who misses a day of counting does not recite the Beracha when he counts on the subsequent nights, in the case of a child, he should nevertheless be taught to recite the Beracha as part of his training in the proper performance of this Misva. An interesting Halachic irony arises in the case of a boy who becomes Bar-Misva during the Omer period. We follow the position of the Behag ("Ba'al Halachot Gedolot"), that the forty-nine days of counting constitute a single Misva, such that one missed day undermines the fulfillment of the Misva even with respect to the other days. For this reason, as mentioned, a person who misses a day of counting no longer counts the Omer with a Beracha. By the same token, Hacham Ovadia Yosef rules that if a child becomes Bar-Misva during the Omer period, on the day he turns thirteen he must discontinue reciting a Beracha before counting. During the previous days of the Omer, he counted as a minor, who is not, strictly speaking, obligated in Misvot, and he has therefore not performed an official "counting" of the Omer until his thirteenth birthday, when he becomes obligated. Hence, he cannot perform the complete forty-nine-day counting – just like a person who missed a day or several days of counting. Therefore, ironically enough, even though he had been counting with a Beracha before his Bar-Misva, upon reaching the age of Bar-Misva he may no longer recite a Beracha before counting the Omer. Hacham Ben Sion Abba Shaul (Israel, 1924-1998) disagreed with this position, and held that a young man in this situation should continue counting the Omer with a Beracha. Nevertheless, in light of the fundamental rule of "Safek Berachot La'hakel" – we do not recite Berachot in situations of Halachic doubt – a boy in this situation should not recite the Beracha, in accordance with the ruling of Hacham Ovadia. Summary: A father must train his children to count the Omer each night with a Beracha once they have reached the age of Misva training. If a child missed a day of counting, he should still count with a Beracha on the subsequent nights of the Omer. If a child becomes Bar-Misva during the Omer period, he should count without a Beracha from the day he becomes Bar-Misva until the end of the Omer period.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When Yom Tob begins on Mosa'eh Shabbat, one may not light the Yom Tob candles until the end of Shabbat. Therefore, a woman must recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before she lights the Yom Tob candles, unless she recited Arbit with the special insert of "Va'todi'enu," which serves as a kind of "Habdala" and formally ends Shabbat. Those who every week follow the view of Rabbenu Tam, and refrain from Melacha until 72 minutes after sundown, should do so also when Yom Tob begins on Mosa'eh Shabbat, and should not light candles until 72 minutes after sunset. When Yom Tob falls on Mosa'eh Shabbat, we combine Kiddush and Habdala, and recite the Berachot in the sequence known by the acrostic "Yaknehaz": "Yayin" ("Boreh Peri Ha'gefen" over wine), "Kiddush" ("Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zmanim"), "Ner" (the Beracha over the candle), "Habdala" (the Beracha of "Ha'mabdil Ben Kodesh Le'kodesh"), and "Zeman" ("She'hehiyanu"). We do not recite the Beracha over spices ("Besamim") when Mosa'eh Shabbat is Yom Tob (Mishna Berura 473:3). The custom in our community is to recite these Berachot while standing. Although we generally sit for Habdala, we nevertheless stand for the recitation of "Yaknehaz," since it is primarily Kiddush, for which we stand. One may recite the Beracha of "Boreh Me'oreh Ha'esh" over the Yom Tob candles, since they were lit for the purpose of illumination. However, if a Yahrtzeit candle was lit in memory of a departed loved one, it should not be used for the Beracha of "Boreh Me'oreh Ha'esh," since it was not lit for illumination, but to honor the memory of the deceased. If the candle was lit with the intention that the light should be used, then one may recite the Beracha of "Boreh Me'oreh Ha'esh" over it. In general, it is preferable to recite the Beracha of "Boreh Me'oreh Ha'esh" over an "Abuka" ("torch"), which means two or more wicks holding a single flame. When Yom Tob falls on Mosa'eh Shabbat, there is a practical problem using a conventional Habdala candle, since one may not extinguish fire on Yom Tob, and thus the candle will have to be left burning until it extinguishes. Therefore, if possible, one should prepare before Shabbat a surface with two wicks with some wax underneath them. These wicks should be lit on Mosa'eh Shabbat from an existing flame, and then the Beracha can be recited over this flame, which will naturally extinguish soon thereafter once all the wax has melted. If one did not prepare these wicks before Shabbat, he should recite the Beracha of "Boreh Me'oreh Ha'esh" over one of the Yom Tob candles. One should not combine two candles together for the Beracha, as it is questionable whether it would then be permissible to separate the candles. On an ordinary Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" – which is a sort of Habdala – in the Amida in Arbit, he does not have to repeat the Amida, because he will in any event recite Habdala. However, if he then ate before reciting Habdala, Hazal imposed a "penalty" requiring this person to repeat the Amida. When Yom Tob falls on Mosa'eh Shabbat, however, one who forgot to recite "Va'todi'enu" and then ate before Habdala does not have to repeat the Amida. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), who explains that whereas "Ata Honantanu" was established by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), and is thus considered part of the prayer, "Va'todi'enu" was established later, during the time of Rav and Shemuel. As such, "Va'todi'enu" is not an integral part of the Amida, and therefore the "penalty" that applies to one who forget to recite "Ata Honantanu" does not apply to one who forgot to recite "Va'todi'enu." Needless to say, however, one must make every effort to remember to recite "Va'todi'enu" and not to eat before reciting the combination of Kiddush and Habdala.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Shulhan Aruch (Siman 467) discusses a case in which a kernel of wheat was discovered in a pot of rice or other dish cooked on Pesah. The status of the rice depends on whether the wheat kernel appears to have already become Hames. Therefore, if it is completely closed, showing no sign of swelling or cracking, Maran is lenient. The wheat should be removed and burnt, whereas the rice and the pot are permitted for use. Ashkenazim are strict in this case. However, if the wheat kernel is cracked, it is Hames. Even though the taste of wheat emitted into the cooked rice is miniscule in comparison to the amount of rice, Hames on Pesah is forbidden even "B'MasheHu"-in a minute amount. Therefore, the rice, pot and spoon used to stir are all considered Hames. Hacham Ovadia discusses an interesting case, in which, after being discovered, the kernel of wheat was subsequently lost before it could be determined whether the wheat was closed or cracked. In such a case, Hacham Ovadia is lenient based on a "Safek Safeka"-a double doubt. If the wheat was found on the last day of Pesah, Hacham Ovadia rules that one should wait until after Pesah to ask the Rabbi whether the rice is forbidden as Hames that passed through Pesah. At that time, Hames does not cause the rest of the mixture to become prohibited in such a miniscule amount.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** If a gentile comes into a Jew's home on Pesah with Hames, the Jew is not required to send him out of the home. A common example of such a case is a non-Jewish workman or electrician who comes to do repairs. If he brings Hames food with him, the Jew may allow him to remain in the home, and is not required to ask him to leave. Even though the Torah formulates the prohibition of Hames with the term "Lo Yera'eh" ("it shall not be seen"), the complete phrase is "Lo Yera'eh Lecha" ("it shall not be seen to you"), which our Sages interpreted as referring specifically to Hames which one personally owns. It is not forbidden to have in one's home Hames owned by a non-Jew, and thus if a non-Jewish repairman shows up in one's home on Pesah with Hames, he may be permitted to remain. Nevertheless, it is preferable, when possible, to avoid this situation, as there is the risk that the non-Jew may leave crumbs on the table that may reach one's food. Furthermore, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Rab Pe'alim (2:55), cites authorities who held that the aforementioned Halacha applies only to raw Hametz dough. According to these Poskim, although one may allow a gentile to bring dough into his home on Pesah, one may not allow baked Hametz products in his home. It is thus preferable to avoid this situation, and to respectfully ask the gentile not to bring Hametz products into the home. If, however, a non-Jewish worker did bring Hametz into the home on Pesah, no violation has been committed, and the Jew should simply clean and ensure that no crumbs were left. Summary: If a non-Jew will be coming to one's home during Pesah, such as a workman who comes to do repairs, it is preferable to respectfully ask that he does not bring Hametz into the home, but strictly speaking, the non-Jew may be allowed to enter the home with Hametz, as long as one ensures to remove any crumbs that are left.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The days of Hol Ha'mo'ed – the period between the first and last days of Pesach, and between the first day of Sukkot and Shemini Atzeret – are referred to in the Torah as "Mikra Kodesh" – holy occasions. We describe them with this term in the Musaf prayer on Hol Ha'mo'ed, as well. Although they are not the same as Yom Tov, they are nevertheless designated as special, sacred days and must be observed as such. For this reason, a number of Halachot apply regarding the proper observance of Hol Ha'mo'ed. As Chacham Ovadia Yosef writes (Chazon Ovadia – Laws of Pesach, p. 158; listen to audio for precise citation), on Hol Ha'mo'ed one should increase the amount of time spent studying Torah. The Torah obligates us to rejoice on the festivals, and Torah learning brings a person a special kind of joy. Furthermore, certain restrictions apply with regard to working on Hol Ha'mo'ed. It is also proper to wear one's Yom Tov clothing on Hol Ha'mo'ed (as Chacham Ovadia cites from the Sefer Yerei'im and Shibolei Ha'leket), and to eat special meals with bread each day and night of Hol Ha'mo'ed. The special obligation of Simcha (joy) requires that men partake of men and wine and women wear special festive clothing and jewelry. The Talmud (Sanhedrin 109) speaks very harshly about those who "disparage the festivals." Rabbi Ovadia of Bartenura (1445-1524), in his commentary to the Mishna, explains this passage as referring to those who treat Hol Ha'mo'ed as ordinary weekdays, rather than celebrating them as special days of joy and Torah study, as discussed. One must therefore ensure to properly observe Hol Ha'mo'ed through the practices described above. A very important comment in the Talmud Yerushalmi (Mo'ed Katan 2:3) puts into proper perspective the desired nature of the Hol Ha'mo'ed observance. Rabbi Abba Bar Mamal is cited as saying that if he had the support of his colleagues, he would suspend the prohibition against working on Hol Ha'mo'ed. This prohibition was enacted solely for the purpose of allowing people to spend Hol Ha'mo'ed enjoying festive meals and studying Torah. But instead, Rabbi Abba observed, people use the free time for frivolous and meaningless activities. If this is how people spend Hol Ha'mo'ed, Rabbi Abba laments, it would be better for them to go to work and involve themselves in constructive activity. Chacham Ovadia Yosef infers from this Gemara that frivolous behavior on Hol Ha'mo'ed is worse than working on Hol Ha'mo'ed. Rabbi Abba was prepared to allow people to work in order to prevent them from engaging in non-constructive, foolish activities, and he thus evidently saw frivolity as a worse infringement upon the honor of Hol Ha'mo'ed than work. It is both ironic and unfortunate that in the Jewish world today Hol Ha'moed has become a time for just that – frivolous entertainment and recreation. Rather than observing Hol Ha'mo'ed as a time for eating special meals and engaging in Torah, many Jews instead go on recreational trips and to all kinds of events. We must remember that Hol Ha'mo'ed is a "Mo'ed Katan," a quasi-Yom Tov, and should therefore be observed with special meals, special clothing, and Torah study. Summary: Hol Ha'mo'ed must be observed as a special occasion, similar to Yom Tov, with special meals, Shabbat clothes, and Torah study. It is improper to spend Hol Ha'mo'ed only for going on recreational trips and the like.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On the first day of Pesach, we recite before Musaf the special "Tikun Tal" service, marking the transition to the new season in which we recite "Morid Ha'tal" in place of "Mashiv Ha'ru'ach" in the Amida. We begin reciting "Morid Ha'tal" during Musaf on the first day of Pesach. Somebody who mistakenly recited "Mashiv Ha'ru'ach" instead of "Morid Ha'tal," and realized his mistake only after concluding the Beracha of "Mechayei Ha'meitim," must return to the beginning of the Amida. If somebody is uncertain whether he recited "Morid Ha'tal" or "Mashiv Ha'ru'ach," then during the first month after the first day of Pesach he must assume that he recited "Mashiv Ha'ru'ach," and must therefore repeat the Amida. One can avoid this situation by reciting on the first day of Pesach the passage "Mechayei Meitim Ata Rav Le'hoshi'a Morid Ha'tal" ninety times, thereby training his tongue to recite "Morid Ha'tal." One who trains his tongue in this fashion may then assume that he recited the proper text and will thus not be required to repeat the Amida if he cannot remember which text he recited. Preferably, one who wishes to employ this technique should repeat this passage a hundred and one times, rather than just ninety. The Gemara in Masechet Chagiga (9) comments that studying material one hundred and one times ensures that it will not be forgotten, and thus here, too, reciting the correct text of the Amida a hundred and one times helps guarantee that one will recite the Amida properly. Furthermore, since familiarity is obtained after a month of reciting the new text, it is preferable to recite it one hundred and one times to include not only the ninety daily Amida recitations, but also the recitations of Musaf on Shabbat and Rosh Chodesh. Throughout the festival of Pesach, including Hol Ha'mo'ed, one adds "Ya'aleh Ve'yavo" in Shacharit, Mincha and Arvit. One who forgot to add this paragraph and realizes his mistake only after concluding the Amida must repeat the entire Amida. Hallel is recited throughout the festival of Pesach. However, after the first two days of Pesach (or after the first day in Israel), Hallel is recited "Be'dilug" – meaning, omitting the sections that are omitted on Rosh Chodesh – and without a Beracha. Musaf is recited on each of day of Hol Ha'mo'ed; however, when reciting Musaf on Hol Ha'mo'ed – as opposed to Yom Tov – the words "Yom Tov" are omitted from the phrase, "Yom Tov Mikra Kodesh Ha'zeh." Nevertheless, one who mistakenly recited "Yom Tov Mikra Kodesh Ha'zeh" on Hol Ha'mo'ed is not required to repeat the Amida. The second day of Pesach, or the 16th of Nissan, is the day on which Haman was killed during the Purim story. It is therefore proper to make some commemoration of this event during one's meal on this day, a practice often referred to as "Se'udat Ester." At this meal one should speak words of Torah relevant to Ester and the Purim story, to commemorate the Jews' miraculous salvation that took place on the 16th of Nissan. (Based on Chacham Ovadia Yosef's rulings in Chazon Ovadia – Laws of Pesach, p. 247-249)

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one's mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha'mazon. Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.) Other beverages, however, may not be drunk after eating the Afikoman. In the "Ha'rahaman" section of Birkat Ha'mazon, we add the special "Ha'rahaman" for Yom Tob ("Hu Yanhilenu Le'yom She'kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha'rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha'mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha'rahaman" prayers for Shabbat and Yom Tob. Immediately after Birkat Ha'mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine. After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha'nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door. The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L'Hashem Ki Tob," and the others would respond, "Ki Le'olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited. The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu' Le'Hashem" ("Hallel Ha'gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end. After reciting the concluding Beracha of "Melech Mehulal Ba'tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha'gefen." One must drink a Rebi'it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha'gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The first cup of wine drunk at the Seder is the cup of Kiddush, and the second is drunk at the conclusion of Maggid, after reciting the Beracha of "Asher Ge'alanu Ve'ga'al Et Abotenu." However, despite the fact that the second cup is not drunk until the end of Maggid, Hacham Ovadia Yosef rules that the cup should be poured right before Ma Nishtana, when the children ask their questions. One of the ways we arouse the children's curiosity is by pouring the second cup of wine before beginning the meal. The children do not ask about the first cup, since they are accustomed to beginning the meal with Kiddush, but they are then perplexed when we pour a second cup of wine before proceeding to the meal. It is thus appropriate to pour the second cup before Ma Nishtana as part of the effort to arouse the children' curiosity. According to the strict Halacha, one does not have to wash the cup before pouring the second cup of wine. One may simply pour wine into the cup or, as is customary, have somebody else pour for him. According to the Zohar, however, one should rinse the cup before pouring each time at the Seder. And thus although one is certainly allowed to add wine to the cup without first rinsing it, it would be preferable to first rinse the cup to follow the teaching of the Zohar. One should preferably use red wine at the Seder, even if one has white wine which is higher quality than his red wine. Hacham Ovadia rules that one who has difficulty drinking wine may use grape juice at the Seder. One may also use wine for some of the cups and grape juice for the others. There are those who use wine for the first cup – which is the most important, as it also serves the function of Kiddush – and for the last cup, since they will soon be going to sleep so it would not matter if the wine makes them tired. In any event, grape juice is perfectly acceptable for use at the Seder for any or all the cups if one finds it difficult to drink wine. If, for whatever reason, a person will not be drinking the second cup of wine, he nevertheless recites the Beracha of "Asher Ge'alanu," as the Beracha does not depend upon the Misva of the second cup. Some people have the custom that only the head of the household recites the Beracha of "Asher Ge'alanu" while everybody else fulfills their requirement by listening. This practice is perfectly acceptable, and may even be preferable. If this practice is followed, those listening must ensure not to answer "Baruch Hu U'baruch Shemo." If, however, the head of the household does not clearly enunciate all the words, or if he does not have in mind that the others are fulfilling their obligation through his recitation, then everyone should recite the Beracha himself or herself, as they cannot rely on the head of the household's recitation. All the four cups at the Seder must be drunk while leaning to the left, and one who drinks without leaning must drink the cup again while leaning. If one drank the second cup without leaning, he does not repeat the Beracha of "Asher Ge'alanu" when drinking again. It is advisable for the head of the household to announce before the recitation of "Asher Ge'alanu" that everyone should drink while leaning to the left after the recitation.

The "Ke'ara" is the plate which we keep on the table throughout the Seder, and it contains all the special foods eaten at the Seder. One should ensure that the plate contains all the foods throughout the Seder. Meaning, after one partakes of the Karpas, for example, he should keep some leftover Karpas on the Ke'ara. Even though one has already passed that stage of the Seder, it is important that the Ke'ara has on it all the foods, even the Karpas. The salt water, into which one dips the Karpas, does not have to be on the Ke'ara. The custom in our community is to eat specifically celery, which is the food denoted by the word "Karpas." This is the custom that one should follow, as the word "Karpas" alludes to the "Perech Samech" – the backbreaking labor endured by the 600,000 Israelite men in Egypt. Furthermore, Rav Haim Vital (1543-1620) taught that the according to Kabbalah, the numerical value of the word "Karpas" (360) is very significant and alludes to different Names of the Almighty. Before eating the Karpas, we wash our hands the way we do before eating bread. That is, we pour water three times on the right hand and then three times on the left hand. The only difference is that no Beracha is recited upon this washing. It should be noted that the requirement to wash before Karpas relates to a general Halacha that is not connected specifically to Pesah. All year round, before one eats a fruit or vegetable that is moistened with a liquid, he must first wash his hands, without a Beracha. For example, people generally wash grapes and apples before eating them. Assuming the fruit is still wet when one eats it, he must first perform Netilat Yadayim, without a Beracha, before eating. We therefore wash our hands before eating the Karpas which is dipped in salt water. The Kaf Ha'haim laments the fact that most people are unaware of this Halacha, and they wash Netilat Yadayim before Karpas but not before eating wet foods other times during the year. We dip the Karpas in salt water in order to do something unusual that will arouse the children's curiosity at the Seder. Normally, at that point in the meal we eat bread. When they see that we instead dip celery in salt water, they will find this unusual and ask questions. There are also many Kabbalistic concepts underlying the dipping of Karpas, so one must ensure to properly observe this and all customs at the Seder in accordance with tradition. Several works mention the importance of saying or singing the names of the various stages of the Seder (Kadesh, U'rhatz, Karpas, Yahatz, etc.). Before one begins each stage, he should say or sing all the stages starting from Kadesh, and then stop upon reaching the current stage. Before Karpas, for example, one would recite, "Kadesh, U'rhatz, Karpas." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) expounded upon the Kabbalistic significance of each of these words. One must not belittle or neglect these or other traditional customs, as they are all based upon profound, underlying meaning and wisdom. Summary: One washes Netilat Yadayim without a Beracha before Karpas and anytime he prepares to eat a food that is wet. One should use specifically celery for Karpas. After eating the Karpas, one should still make sure that some Karpas remains on the Seder plate. It is proper before each stage of the Seder to state all the stages from Kadesh until the current stage.

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

A person should ensure to sell his Hames to a gentile before Pesah even though he thoroughly searches his home, eliminates all Hames that he finds, and makes the Bittul declaration renouncing ownership over any Hames. The sale is necessary in case he owns some medications or cosmetics that contain Hames, or in case there is some other Hames in his possession of which he is unaware. The Sages enacted a provision forbidding deriving benefit from Hames that was owned by a Jew during Pesah. Even after Pesah, it is forbidden to derive any benefit from Hames that a Jew had owned during the holiday. This is a penalty imposed by the Sages upon those who keep Hames in their possession over Pesah. Therefore, if a supermarket is owned by a Jew and he does not sell the Hames in the store to a gentile before Pesah, it is forbidden to purchase from that store any of the Hames that it had owned during Pesah. One must therefore determine which stores are Jewish-owned, and which Jewish owners sell the Hames to a gentile before Pesah. Rav Yosef Shalom Elyashiv (contemporary) addresses the situation of a non-observant Jew who owns a supermarket and formally signs the sale document only so that he could retain his kosher certification. Rav Elyashiv rules (listen to audio recording for precise citation) that since this owner does not sincerely intend to sell his Hames to a gentile, but rather simply goes through the motions, the sale is not valid. Therefore, it is forbidden to purchase Hames from such a store after Pesah. Rav Elyashiv adds that it is forbidden to buy Hames from this store even to feed young children. He advises in such a situation that a clause be added to the sale document stating that the sale is done in accordance with the country's laws. Once the sale is binding according to civil law, the storekeeper clearly intends to transfer ownership over the Hames, and hence the Mechirat Hames is valid. It is preferable when selling the Hames to either tell the gentile or write in the document where the key to the premises is located. Since the Hames becomes owned by the gentile, he should have access to it, which requires access to the key. When one sells his Hames to a gentile through the agency of a Rabbi, as is the customary practice, it is not necessary to make a Kinyan (formal act of affirmation) with the Rabbi. It suffices to verbally or in writing authorize the Rabbi to sell one's Hames on his behalf. This can be done via telephone, mail, e-mail, and so on. This Halacha is based upon the ruling of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), who held that a Kinyan is not necessary when appointing somebody as one's agent. One does not have to sell the particles of Hames in the walls of his pots and other utensils. This Hames does not fall under the prohibition against owning Hames, and therefore it does not have to be included in the sale of one's Hames. Mechirat Hames is done by selling to the gentile the space where the Hames is located. The sale document states that the gentile assumes ownership over the area where the Hames is situated, and then by extension he acquires the Hames, as well. In light of this, we might, at first glance, question whether one can sell his Hames to a gentile if he lives in a rented residence. Since he is not the owner, he seemingly does not have the legal power to sell any part of the residence. In truth, however, as Rav Elyashiv writes, it is legitimate to sell one's Hames to a gentile even if he lives in a rented residence. Since it is obvious that the gentile will not come and move in to the property, it can be assumed that the landlord does not object to the sale, and allows the tenant to proceed with the Mechirat Hames. It often happens that one will want access during Pesah to the room where the sold Hames is stored. In such a case, it is proper to include in the sale document a stipulation to this effect. Since the gentile becomes the owner over the area where the Hames is kept, it should be made clear from the outset that the seller will continue to enjoy the right to access to the room in question. Mechirat Hames affects only the Hames that one has in his possession at the time when the sale takes effect. If Hames comes into his possession at some point during Pesah, it is not included in the sale, and he is therefore in violation of the prohibition against owning Hames on Pesah. Some people order bread from non-Jewish bakeries before the final days of Pesah, and the bakeries deliver the products on the last day of Pesah. If this happens, he must not accept the delivery, because if he does, he violates the prohibition of Hames. Since that bread was not sold to a gentile, if it comes into his possession he will be in violation of this prohibition. One should therefore ensure that no Hames will be delivered until after Pesah. Rav Moshe Sternbuch (contemporary) records a custom to pay the Rabbi a small amount of money when one comes to him for Mechirat Hames. The reason for this custom is that if the Rabbi is paid for the service, he will see himself as the individual's "employee," hired to sell his Hames on his behalf. This will ensure that the Rabbi will follow through on this responsibility and properly execute the sale as required.

There is a widespread custom to eat a hardboiled egg at the Pesah Seder, in order to commemorate the Korban Hagiga (the "festival sacrifice"). During the times of the Bet Ha'mikdash, the Hagiga offering was brought together with the Korban Pesah (paschal offering) on Erev Pesah, and one would partake of its meat prior to eating the meat of the Korban Pesah. We commemorate this practice by eating an egg, the traditional food of mourning, in order to express our sorrow over the absence of the Mikdash, on account of which we are unable to fulfill the Misvot of the holiday as we should. An interesting question arises regarding this Halacha in a case where Erev Pesah occurs on Shabbat, such that the Seder is held on Mosa'e Shabbat. During the times of the Mikdash, when Erev Pesah fell on Shabbat the Korban Hagiga was not offered on that day. Although the offering of the Korban Pesah overrides the Shabbat restrictions, this is not true of the Korban Hagigah, and thus when Erev Pesah fell on Shabbat the Korban Hagigah was not brought together with the Korban Pesah. Perhaps, then, in such a case we should not partake of an egg at the Seder in commemoration of the Hagiga sacrifice. Tosefot address this question in Masechet Pesahim, and they conclude that one must, in fact, eat an egg at the Seder even on Mosa'e Shabbat. They cite Rabbenu Peretz (France, 13th century) as explaining that if we would not eat an egg in this case, we would give the impression that in other years we actually partake of the Hagiga sacrifice, rather than a symbolic commemoration. This impression was especially likely in communities that would eat meat – rather than an egg – to commemorate the Korban Hagiga. In order to avoid giving this impression, we eat the egg at the Seder even in situations where the Korban Hagiga would not be offered, thus making it clear that the egg serves merely as a symbolic commemoration. The Rosh (Rabbi Asher Ben Yehiel, Germany-Spain, 1250-1327) cites a different theory in the name of Rabbi Yishak of Courbeil (the "Samak," France, 13th century). He suggested that one should eat an egg at the Seder even on Mosa'e Shabbat because when Erev Pesah occurred on Shabbat the Hagiga was offered on Friday. Since the Hagiga was brought even in years when Erev Pesah fell on Shabbat – albeit on the previous day – it is appropriate to include a commemoration of this sacrifice at the Seder. The Rosh, however, rejects this theory, noting that when the Hagiga was brought on Friday, its meat would no longer be permissible for consumption on Mosa'e Shabbat. Seemingly, then, there should be no reason to commemorate the Hagiga at the Seder on Mosa'e Shabbat. In any event, in light of the comments of Tosefot cited above, Halacha requires partaking of a hardboiled egg at the Seder even on Mosa'e Shabbat. This is indeed the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), the Kaf Hahayim, and the Mishna Berura (commentary to the Shulhan Aruch by Rabbi Yisrael Meir Kagan, 1839-1933). Summary: One should eat a hardboiled egg at the Seder to commemorate the Hagiga sacrifice, even when the Seder is held on Mosa'e Shabbat.

The situation of Erev Pesah occurring on Shabbat affects a number of different aspects of the pre-Pesah schedule. These changes begin with the observance of Shabbat Hagadol (literally, "the Great Shabbat"), which we normally observe on the Shabbat immediately preceding Pesah. Several different customs are practiced on this Shabbat, most notably the "Derasha" (lecture) delivered by the Rabbi of every community consisting of insights into the Haggada and practical instruction concerning the Pesah celebration. When the Shabbat immediately preceding Pesah is Erev Pesah, delivering the Derasha on this day obviously does not allow the congregation time to apply the material as they make their Pesah preparations. Hence, it is customary on such years to observe Shabbat Hagadol a week earlier, so that the people will learn the relevant material while there is still time to implement it. Generally, the day of Erev Pesah is also observed as "Ta'anit Bechorim" – the Fast of the Firstborn. All firstborn males are required on this day to either fast or to absolve themselves of fasting by participating in a "Se'udat Misva" (meal involving a Misva), such as a Siyum (completion of a Talmudic tractate). When Erev Pesah occurs on Shabbat, of course, the fast cannot be held on Erev Pesah. Some communities observe Ta'anit Bechorim on Friday in such a case, whereas others – including our community – observe Ta'anit Bechorim on Thursday. (The Steipler Gaon reportedly observed Ta'anit Bechorim on both Thursday and Friday in this case.) Therefore, when Erev Pesach occurs on Shabbat, firstborns must make a point of participating in a Siyum on the previous Thursday in order to absolve themselves of the obligation to fast. Bedikat Hames (the search for Hames) normally takes place on the night before Erev Pesah. When Erev Pesah falls on Shabbat, however, the Bedika is performed on Thursday night. One follows the same procedure for Bedikat Hames as in regular years, including the recitation of the Beracha. Bi'ur Hames (the burning of the Hames), which is normally performed on the morning of Erev Pesah, is, in a case where Erev Pesah falls on Shabbat, performed on Friday morning. In such a situation, however, one omits the "Kal Hamira" declaration which is normally recited when burning the Hames, whereby one renounces ownership over any remaining Hames. Since one will still eat Hames on Friday and Shabbat morning, one cannot renounce his ownership over his Hames at this point. This declaration is therefore made only on Shabbat morning, after one has eaten all the Hames he plans to eat before Hames becomes forbidden.

When Erev Pesah occurs on Shabbat, we burn the Hames on Friday morning (as opposed to ordinary years, when we burn the Hames on the morning of Erev Pesah). The Shulhan Aruch (Orah Haim 444) rules that in such a case, one must ensure to leave some bread for the Shabbat meals. As Hames does not become forbidden until several hours into the day on Shabbat morning, one is obligated to partake of bread as part of his Shabbat meals – as on a normal Shabbat – both on Friday night and Shabbat morning. At the same time, however, one must ensure not to save more Hames than he will need for his Shabbat meals, as this might create some difficulty in terms of ridding the home of Hames by the time the Hames prohibition takes effect on Shabbat morning. The meals eaten on this Shabbat should be completely Kosher for Pesah; the food should be prepared, served and eaten with Pesah utensils. However, at the beginning of the meal, one should cover the table with a tablecloth, recite Ha'mosi and eat bread to fulfill the obligation of the Shabbat meal. It is preferable to use Pita bread, which generally does not leave crumbs. After one eats the required amount of bread, he should carefully remove the tablecloth so that no crumbs fall to the floor, and then discard the tablecloth. It must be emphasized that although technically speaking the presence of small crumbs may not violate the Hames prohibition, one should nevertheless avoid leaving crumbs out of consideration to the wife, who exerted immense effort cleaning the home for Pesah. After removing the tablecloth used for eating bread, one should then set the table with Pesah utensils and eat the rest of the meal. This procedure should be followed on Shabbat morning, as well. In order to ensure to eat bread before the time Hames becomes forbidden, one should recite the morning prayers early Shabbat morning. It is therefore customary for services to be held in the synagogue very early on Shabbat Erev Pesah, either at sunrise or shortly thereafter. Upon completing the Shabbat morning meal, one should rinse his mouth to remove any residual Hames; according to some authorities, it is permissible to brush one's teeth on Shabbat, while other Rabbis forbid doing so. Any leftover Hames should be either flushed away or brought outside to the trash, at which point one should recite the "Kal Hamira" declaration as it is normally recited on Erev Pesah.

When Erev Pesah falls on Shabbat, one should preferably recite "Minha Gedola," meaning, he should recite Minha during the early afternoon hours. Halacha forbids eating meals late in the afternoon on Erev Pesah, in order that one will sit down to the Seder with an appetite. As such, when Erev Pesah falls on Shabbat, one must eat Se'uda Shelishit (the third meal) early in the afternoon, and thus Minha should also be recited early. On the afternoon of Erev Pesah, the prohibition against eating Hames already applies, and it is likewise forbidden to eat Masa. Therefore, on Shabbat Erev Pesah, one may, according to the strict Halacha, eat other foods (besides bread) for Se'uda Shelishit, such as fruit, salads, meat and rice (according to the Sephardic custom allowing eating rice on Pesah). Some, however, boil or fry Masa before Shabbat and eat it for Se'uda Shelishit. (One recites Ha'mosi over boiled or fried Masa.) Another custom is to partake of Egg Masa for Se'uda Shelishit on Shabbat Erev Pesah, however is must be noted that if one is eating Egg Massa for Se'uda Shelishit he can not eat more that 2oz if eating after 4:10 NY time this year 5781/2021. As mentioned, however, strictly speaking one may partake of other foods, even though on ordinary Shabbatot one's Se'uda Shelishit should include bread. On the afternoon of Shabbat Erev Pesah one should recite the text of "Seder Korban Pesah" which is printed in many Siddurim and Haggadot. This text consists of passages from the Humash and Mishna that outline the procedure for the Korban Pesah – the paschal offering that was brought on Erev Pesah during the times of the Bet Ha'mikdash. Nowadays, when we cannot actually perform this Misva, we commemorate the Korban Pesah by reciting this text, so that through our study we will be considered as though we actually brought the sacrifice. One should recite this text on Shabbat Erev Pesah after Minha, either before or after Se'uda Shelishit. (The text is available for download from www.dailyhalacha.com, by clicking 'Download Special Tefilot' on the left of the home page.) As mentioned, one should not eat substantial amounts of food late in the afternoon, so that he will have an appetite for the Seder. When Shabbat ends, women should recite, "Baruch Ha'mavdil Ben Kodesh Le'kodesh" and then light the Yom Tov candles. Halacha forbids kindling a new flame on Yom Tov, and therefore one must light the Yom Tov candles from a preexisting flame, such as a pilot light or a candle that had been lit before Shabbat. When lighting the candles a woman recites the Beracha, "Asher Kideshanu Be'misvotav Ve'sivanu Le'hadlik Ner Shel Yom Tov." Our practice is not to recite "She'he'heyanu" at the time of Yom Tov candle lighting. After a woman lights the Yom Tov candles, she may begin making the preparations for the Seder.