Podcasts about hametz

**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.

LISTEN!!!

La vente du Hametz…de A à Z !!! by Rav David Touitou

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** Is it possible to kosher a blender for Pesah, and, if so, how is this done? A blender consists of three parts – the grinder, the jar, and the base in which the motor is situated. The base just needs to be thoroughly cleaned to ensure that all residue of food is removed. If the jar is made of glass, then it, too, needs simply to be cleaned, as glass does not absorb Hametz. If, however, the glass is made from plastic (as most blenders are nowadays), then it might require koshering, depending on the circumstances. If it had been used with only cold Hametz, then it needs only to be thoroughly cleaned, since cold food is not absorbed by the walls of a utensil. If, however, the blender was used with hot Hametz, such as to prepare hot cereal, then the jar must be koshered with hot water. The precise method of koshering depends on how the blender had been used. If one had poured hot water in the blender and then added the cereal, then the blender absorbed Hametz as a Keli Sheni ("second utensil," as opposed to the original utensil in which the water was heated). Therefore, it suffices to pour boiling water from a Keli Sheni into the utensil. If one had first placed the cereal and then poured the boiling water, then the blender absorbed Hametz as a result of hot water poured from its original utensil. Therefore, one should kosher it by pouring on it boiling water directly from the kettle. However, since most people do not always remember how the blender was used, it is preferable to perform standard "Hag'ala" by immersing it in boiling water. This is the ruling of Hacham Ovadia Yosef. According to some Poskim, the immersion should be done three times, because plastic must be treated like earthenware (which must be immersed three times). The grinder must be thoroughly cleaned and then immersed in boiling water. Special care must be taken to remove all pieces of food, as oftentimes some small particles can get stuck inside grinder. Summary: To kosher a blender for Pesah, one must thoroughly clean the entire apparatus – the base, the grinder and the jar – and then immerse the grinder in boiling water. If the jar is made from plastic, then it, too, should be immersed in boiling water, preferably three times. If it is made from glass, it does not need immersion in boiling water, and it suffices to ensure that is perfectly clean. If one knows that the blender was never used with hot Hametz, then even if the jar is made from plastic it does not require koshering.

Rav Yosef Shalom Elyashiv (contemporary) records the practice of the "Medakdekim" (those who are especially meticulous in their Halachic observance) not to rely on any Kashrut certification of Masot, and instead eat on Pesah only Masot that they baked personally (listen to audio recording for precise citation). He ruled that it is therefore preferable for people to form groups that bake Masot and personally oversee the entire process, including cleaning the utensils, to make sure that the Masot were baked properly. The reason for this custom is that Masa is the product that can most easily become Hametz. Therefore, it is worthwhile for communities to form Haburot (groups) to bake Masa themselves, rather than rely on the industrial manufacturers, even those with valid Kashrut supervision, given the mistakes that could occur in the industrial manufacturing process. This would certainly be an advisable practice for synagogues, to go as a group to a Masa factory several months before Pesah to bake the Masot that they then eat on Pesah. The Mishna Berura (459:10) writes that those baking Masot must work especially rapidly when placing the Masot into the oven. The area right outside the oven is, of course, very hot, and the intense heat could cause the dough to ferment and become Hametz before the Masa has a chance to bake. It is therefore critical not to delay at all near the oven, and to place the Masa from the stick into the oven immediately. A question was once brought to Rav Elyashiv concerning a bakery where one Masa was held on the stick for several moments before being put down in the oven, while the baker searched for a suitable spot inside the oven. This Masa was later mixed with the other Masot in that batch, and the question arose whether perhaps the entire batch should be deemed unsuitable, given the possibility that the Masa in question had become Hametz due to the delay in placing it inside the oven. Rav Elyashiv ruled leniently, noting that we may rely on the possibility that the Masa had already begun to bake inside the oven, and thus did not have a chance to become Hametz. In any event, the fact that the question was raised demonstrates the importance of working rapidly during the process of placing the Masot into the oven. Rav Elyashiv ruled that when possible, each stick used for placing Masot into the oven should be used only once. The stick absorbs some of the dough, and that dough may become Hametz inside the wood of the stick and then affect the Masot that are placed upon it subsequently. This is a measure of stringency that may not be feasible in an industrial system, and this is yet another reason why it is preferable, for this who are able, to bake their own Masot, as they are able to maintain the highest standards, which are not always practical in large-scale production. The custom is to examine each Masa that comes out of the oven and discard any "Masa Kefula," meaning, a Masa that has folded over, and is not perfectly flat. The concern is that the dough in the folded area was not fully baked and thus became Hametz, and therefore any "Masa Kefula" is broken and then put to the side and considered Hametz. Rav Elyashiv ruled that if a "Masa Kefula" had been placed on top of another Masa, the Masa on the bottom is permissible for use on Pesah. We do not have to go so far as to suspect that the bottom Masa became Hametz from the top Masa. Summary: It is worthwhile, when possible, to bake one's own Masot for Pesah, rather than rely on the supervision of Masa factories. When one bakes Masa, he must ensure not to allow the Masot to stand still for even a moment right near the oven; they must be placed from the stick into the oven immediately, without any delay whatsoever. It is customary to discard Masot that doubled over during baking, and are not perfectly flat. The Masot that were underneath such a Masa are permissible for Pesah.

The Halacha states (Shulhan Aruch 456) states that Massa dough should be kneaded in small batches of less than the amount that requires taking Halla (approximately 3.5 lbs.). The Rabbis were concerned that if one would use a larger batch, it may be too big to handle at one time, and part of the dough would be left aside and become Hametz. Nevertheless, it is still possible to fulfill the Misva of separating Halla from Massa. The individual small batches of dough can be connected so that, together, they reach the requisite measure necessary to take Halla. This method is often not practical because the Massa baking process is so rushed. The preferred solution is to first bake all of the Massot and then to gather them all in a single bin. Together, they form the requisite measure, and one Massa can be taken as Halla for all of the Massot. It should be noted that on Yom Tob, it is prohibited to take Halla from Massot thqat were baked before Yom Tob. Therefore, all proper Hashgachot of Massot indicate that Halla has already been taken. Taking Halla from Massot baked on Yom Tob presents a special challenge as to what to do with the separated dough. It cannot be given to a Kohen, since our dough is all Tameh (ritually impure). It cannot be burnt, as is usually done, since it is prohibited to burn holy items, which will not be eaten on Yom Tob. Letting the dough sit until after Yom Tob would allow the dough to become Hametz on Pesach. While theoretically, the dough could be immersed in very cold water to suspend the leavening, this is not recommended. Rather, Maran says that the best option is to take Halla after the Massot are already baked. That way, the Halla can be set aside until after Yom Tob and burned. SUMMARY Massa should be kneaded in small batches of under 3.5 lbs. Halla should be taken from the Massa after it is already baked.

Welcome to our special Shovavim mini-series, on the topic of humility . If you ask people what the purpose of Yetziat Mitzrayim was, you'd probably get a few different answers. Most people would say that it was a Gezera /decree. God told Abraham at Brit Ben HaBetarim that we'd be in Galut . What was the reason? Was it due to a sin? The Abarbanel in Bereshit chapter 15 tells us in the name of the Ran that this Galut was not due to any sin. Rather, it was in order to humble the hearts of the Jewish people so that they should be fit to receive the Torah, or what we call, Yisurim shelAhava/ suffering that Hashem gives, not as a punishment but out of love, to make us better. The Chida, in his sefer Chomat Anach , Chapter 54, pasuk 11, he says that since the Torah is a spiritual existence, it can't be held by a person who has improper thoughts, namely arrogance . So the purpose of Galut Mitzrayim was to break that arrogance, in order to allow them to receive the Torah. The Chida, in his sefer Yosef Tehilot on Tehilim 119,72 offers an additional nuance. He asks, Why are we in exile so long? What did we do that was terrible ? He answers that the Torah we have today is like hot air compared to the Torah that's going come in the time of Mashiach, which will reveal all the secrets. And in order to be a receptacle for that high level of Torah that we're going to receive in Mashiach's time, we need to have extreme humility that can only to come through a long and difficult exile. This is a whole different way of looking at what we're going through. It's not that Hashem is just beating us up for no reason. No. He's purifying us. And the purification is specifically in the area of humility. When things don't go right, when things are difficult, man becomes humble and realizes he's not in control. The Bnei Yisaschar, in his essays on Nissan (essay 9) quotes this Chida, and says that this is the meaning of the pasuk in Shemot 1,11: וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַעַמְסֵֽס׃ Paroah put taskmasters on the Jewish people to humble them. The purpose of Galut Mitzrayim was to humble them, to get them ready to receive the Torah. It says in Shemot 3,12, that Hashem told Moshe, בְּהוֹצִֽיאֲךָ֤ אֶת־הָעָם֙ מִמִּצְרַ֔יִם תַּֽעַבְדוּן֙ אֶת־הָ֣אֱלֹהִ֔ים עַ֖ל הָהָ֥ר הַזֶּֽה / Take them out of Egypt. You will serve Hashem on this mountain.. So the there's a goal here. It's not just for no reason. The Bnei Yisaschar gives a beautiful Mashal- If, lo Alenu, someone is sick, the doctor gives him all kinds of difficult medicines and treatments and he suffers through it. But at the end, when he is totally healed, and he sees how this difficult treatment cleansed him and purified him, he hugs and kisses his doctor for bringing him the Yeshua /salvation by healing him. That's the way we're going to look back at all the things that happened to us in Galut . We'll see how it purified us. The Bnei Yisaschar, in essay 12 on Nissan, says that's why every single year between Pesach and Shavuot , we have Sefirat HaOmer , a time to work on our Middot , specifically being humble . The students of Rabbi Akiva did not respect each other. So every year we reaccept and recommit ourselves to the to Torah, and go through that purification process to get rid of our arrogance. And now for the real clincher, which now seems so obvious and simple: The Kli Yakar in Vayikra 6,9 says that the whole Pesach is all about staying away from hametz , which rises. Hametz symbolizes arrogance , whereas Matzah is Lechem Oni , לחם עני The bread of affliction , And as we said, Oni , has the same as the root as the word Anava ענוה . So the goal of the days of Pesach is to eliminate every drop of arrogance; hametz, is completely forbidden, even a drop. Rambam says that for all Middot, we are supposed to take the middle road, except when it comes to arrogance, as it says in Pirkei Avot 4- מאד מאד be extremely humble. So since the whole purpose of Galut Mitzrayim was to humble ourselves, come out humble people and eradicate our arrogance, it's no wonder that the whole theme of Pesach is all about getting rid of the hametz and humbling ourselves. It's black on white. Of course the purpose of Galut Mitzrayim was to humble ourselves, and to eventually get ourselves to have a heart that's pure, with proper Middot and get ready to receive the Torah, whether at the original Yetziat Mitzrayim, or every single year. One final point from that Bnei Yisaschar on Nissan: it says we count 49 days which is numerical value of לב טוב . So we are going to get ourselves a good heart . And a good heart is a humble heart. As it says in Tehilim 5 1,19 זִ֥בְחֵ֣י אֱלֹהִים֮ ר֤וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃ The sacrifices of God is broken spirit, a broken heart, a humbled heart, God does not despise. The best heart is the broken heart. As the famous Kotzker Rebbe once said, there is nothing more whole than a broken heart.

The Shulhan Aruch, in Siman 677 (listen to audio recording for precise citation), discusses the status of oil that is left over in the Menorah after the Hanukah candles have gone out. He writes that oil which was placed for the minimum half-hour of lighting is considered designated for Misva use and is therefore forbidden for other purposes. Meaning, if a person placed in the oil cups precisely one half-hour's worth of oil, and the candles were extinguished before a half-hour passed, the leftover oil is forbidden for personal use, and one must burn that oil, since it had been designated for the Misva of Hanukah candles. He may not even save it for the next year's Hanukah candle lighting, as we are concerned that he may mistakenly use it before then for personal purposes. Generally speaking, however, we place much more than a half-hour's worth of oil; we usually fill the cups with enough oil to burn for several hours, and not just for the half-hour that is required according to the strict Halacha. The leftover oil, therefore, is permissible for personal use, since only the oil designated for the first half-hour is endowed with the special status of oil set aside for the Misva. The Shulhan Aruch adds that a person may stipulate before pouring the oil into the cups that he does not want it to become forbidden for personal use. Such a stipulation is effective in allowing one to use the leftover oil, even if it had been especially designated for the first half-hour. Likewise, the Shulhan Aruch writes that if one places a plate underneath the candles to catch the overflow oil, he should stipulate beforehand that the oil should not become forbidden. Otherwise, the oil could become forbidden, if it had been designated for the Misva of the first half-hour of the candles' burning. If a person purchased a bottle of olive oil for lighting the Hanukah candles, but he does not use all of it during Hanukah, he may use the leftover oil for personal purposes, such as for seasoning salads. Only oil that had actually been used for the Misva becomes forbidden, and therefore the leftover oil in the bottle is entirely permissible for use. The glass cups in which one lights the Hanukah candles are entirely permissible for any kind of use; they do not become forbidden by being used for the Hanukah candles. It is customary to save the wicks that were used for the Hanukah candles and burn them together with the Hametz on Ereb Pesah. Since they were used with one Misva, we want to "recycle" them with another Misva. For the same reason, it is customary to save the Lulab and Arabot from Sukkot and burn them with the Hametz on Ereb Pesah. Once an object has been used for a Misva, we want to use it again for another Misva. Summary: Oil that is left over in the Menorah after Hanukah may be used, except in the rare case where a person had placed exactly a half-hour's worth of oil and some of it is left over. One may also use oil that is left over in the bottle after Hanukah, even if the bottle was bought especially for the candle lighting, and the glass oil cups are likewise permissible for personal use. The wicks, however, should preferably be saved and burned with the Hametz on Ereb Pesah.

L'orgueil (Hametz) face à l humilité (Matsa) - Baal Chem Tov by Rav David Touitou

Vente du Hametz - 2 Halakhot pour être ben olam aba by Rav David Touitou

Hacham Ovadia Yosef, in his Yehaveh Da'at (1:11), addresses the case of jelly that was prepared before Pesah with only kosher-for-Pesah ingredients, but in pots that had been used with Hametz and were not koshered for Pesah. Assuming the pot was perfectly clean when it was used for preparing the jelly, may the jelly be eaten on Pesah, as it does not contain any Hametz, or is it forbidden on Pesah because it absorbed the taste of Hametz from the walls of the utensils in which it had been cooked? Hacham Ovadia permits eating the jelly in such a case, noting two reasons why it should not be considered Hametz. First, we generally assume that most pots are not "Beneh Yoman," meaning, they had not been used within the previous twenty-four hours. In light of this assumption, any Hametz flavor in the walls of the pot used for the jelly had been absorbed in the walls for at least twenty-four hours, and thus the flavor is considered "Noten Ta'am Li'fgam" – that is, it imparts a foul taste in the food. A negative taste of Hametz does not render food forbidden on Pesah, and thus the jelly is permissible. Additionally, the Hametz taste absorbed by the jelly is "Noten Ta'am Bar Noten Ta'am," or a "second degree" taste. The jelly does not directly absorb a taste of Hametz, but rather absorbs a taste of Hametz which had been absorbed by the walls from the Hametz that had been cooked in the pot. Halacha permits a "Noten Ta'am Bar Noten Ta'am" if the taste in question was not forbidden for consumption at the time it is absorbed. In this case, the jelly was prepared before Pesah, when Hametz was not yet forbidden. As such, this taste is permissible, even once Pesah begins. A similar case is where one mistakenly used an ordinary, Hametz pot on Pesah to prepare rice. Sepharadim allow eating rice on Pesah (as long as it had been checked three times for Hametz), but of course the rice should be prepared in a special Pesah pot, or in a pot that was koshered for Pesah use. Nevertheless, if one mistakenly used a regular, Hametz pot (which had been cleaned but not koshered), the rice may be eaten on Pesah. As in the case of the jelly, the taste of Hametz in the walls of the pot is more than twenty-four hours old, and therefore the rice is permissible for eating on Pesah. It goes without saying that this applies only "Be'di'abad," after the fact, and optimally, as mentioned, one should use specially-designated Pesah pots, or koshered pots, for preparing food for Pesah. But if such a mistake happened, the rice is permissible. Summary: If jelly was prepared before Pesah in a pot which was not koshered for Pesah, the jelly may nevertheless be eaten on Pesah, assuming the ingredients are all kosher for Pesah and the pot was clean. If one mistakenly prepared rice on Pesah in a Hametz pot, the rice is nevertheless permissible on Pesah.

Generally speaking, when a piece of forbidden food falls into permissible food, we apply the rule of "Battel Be'shishim," which means that we consider the forbidden food "nullified" if it constitutes one-sixtieth or less of the mixture. If the proportion of permissible food to forbidden food is 60:1, or more, we may consider the forbidden food null and void, such that the entire mixture becomes permissible for consumption. When it comes to Pesah, however, this is not the case. The Shulhan Aruch, following the position of the Rif (Rav Yishak Alfasi, Morocco, 1013-1103), rules that if a piece of Hametz falls into non-Hametz food on Pesah, the mixture becomes forbidden regardless of how small a proportion the Hametz constitutes. Hametz in even the smallest proportion – a "Mashehu" – renders the entire mixture forbidden for consumption on Pesah. This is why special care must be taken on Pesah to ensure that not even a crumb or tiny morsel of Hametz comes in contact with our food or utensils. However, this Halacha applies only when Hametz falls into food during Pesah. If a small amount of Hametz falls into food before Pesah, then we apply the standard rule of "Battel Be'shishim," and we consider the mixture free of Hametz as long as there is a proportion of 60:1 or higher of non-Hametz food to Hametz. Accordingly, the Shulhan Aruch rules (Orah Haim 477:4) that such a mixture is permissible for consumption on Pesah. Since the Hametz fell into the food before Pesah, and it was "Battel" ("nullified"), the mixture is permissible on Pesah, and we do not say that the small amount of Pesah is "reawakened" ("Hozer Ve'ne'ur") when the Hametz prohibition take effect on Ereb Pesah. Curiously, however, the Shulhan Aruch earlier (442:4) appears to contradict his own ruling in this regard. Discussing the status of medications containing Hametz, the Shulhan Aruch writes that if medicine was prepared with Hametz before Pesah, even if the Hametz constitutes just one-sixtieth or less of the mixture, the medicine may not be ingested on Pesah. Although one may keep the Hametz in his possession on Pesah in such a case, the medicine may not be ingested. This ruling appears to directly contradict the Shulhan Aruch's aforementioned ruling that the concept of "Battel Be'shishim" applies to Hametz that is mixed with non-Hametz before Pesah. According to that ruling, there seems to be no reason to forbid taking the medicine on Pesah, since the Hametz was "nullified" before Pesah and is not "reawakened" with the onset of the holiday. Several different approaches have been taken to resolve this seeming contradiction. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) explains that in the case of medication, the Hametz was intentionally mixed with the non-Hametz ingredients. The Shulhan Aruch permits food that had been mixed with Hametz before Pesah only if the Hametz was mixed in unintentionally. But if one intentionally mixed Hametz with non-Hametz, even before Pesah, the mixture is forbidden for consumption on Pesah. The Tureh Zahab (Rav David Halevi Segal, 1586-1667) gives a different answer. He writes that in the case of medicine, the Hametz is the primary medicinal ingredient. As the Hametz substance is what gives the mixture its medicinal effect, it cannot be considered "negated," regardless of how small a proportion it constitutes. This resembles the case of a forbidden food used as a coagulating agent ("Dabar Ha'ma'amid"), which renders the product forbidden even if it comprises less than one-sixtieth of the mixture. Since the agent gives the food product its consistency, it cannot be considered "nullified." By the same token, a Hametz ingredient which produces a medicinal effect renders the medicine forbidden on Pesah even if the product was made before Pesah. Medications with Hametz may be permissible on Pesah for other reasons, as we will, please G-d, discuss in future editions of Daily Halacha, but for our purposes here, it suffices to note that, according to the Taz, the Shulhan Aruch's ruling concerning medications marks the exception to the rule. Hacham Ovadia Yosef, in his Yabia Omer (2:23), follows the Taz's approach. And thus, according to the Halacha, a mixture containing a small amount of Hametz is permissible on Pesah, as long as the mixture was prepared before Pesah, even if the Hametz was mixed in intentionally. Summary: If a piece of Hametz falls into non-Hametz food on Pesah, the entire mixture is forbidden for consumption regardless of how small a proportion the Hametz comprises. If the Hametz was mixed with the food before Pesah, then as long as the Hametz comprises no more than one-sixtieth of the mixture, the food is permissible on Pesah (with the possible exception of certain medications that contain Hametz, a subject which will be discussed in a separate context).

The Shulhan Aruch (Orah Haim 442) rules that if a product contains Hametz, but is inedible such that even a dog would not eat it, one may have such a product in his home on Pesah. This Halacha is relevant to many products which we have that often contain Hametz, such as shoe polish, ink and makeup. Such products occasionally contain Hametz, but since there are wholly inedible, even for animals, one may have them in his possession and use them during Pesah. As long as a product was inedible for dogs before Pesah, it may be used on Pesah. This ruling applies to medicines, as well. If a medication contains Hametz but in its present form has no flavor, is meant to be swallowed and not chewed, and a dog would not want to eat it, then it is technically permissible to ingest the pill on Pesah, according to Sephardic custom. Nevertheless, one should only take such medication if he is sick. One who has a mild headache and the like should use only medications that do not contain Hametz. Another example of this Halacha is tobacco and snuff, which occasionally contain Hametz but may nevertheless be used on Pesah since they are unsuitable for consumption even for dogs. Likewise, one may, strictly speaking, use detergents and soaps that contain Hametz, since they are not fit for consumption for dogs. Nevertheless, since there are kosher for Pesah soaps available, it is preferable to use such soaps on Pesah. Certainly, however, if one is unable to obtain soap that is certified kosher for Pesah, he may use ordinary soap, since, as mentioned, it cannot be eaten even by dogs. Summary: Products that contain Hametz but are unfit for consumption even for dogs may be used on Pesah. These include cosmetics, shoe polish, medicinal tablets, soap and snuff. Nevertheless, one should not take a pill containing Hametz unless he is sick. Moreover, when it is possible to obtain a product made without Hametz, it is preferable to do so.

Strictly speaking, one may keep in his home and use during Pesah the same broom he had used throughout the year to sweep the floors in the kitchen and other rooms. Although the broom likely has small particles of Hametz caught among the bristles, these particles are not significant and do not make the broom forbidden for use during Pesah. Nevertheless, as new brooms are easily available and inexpensive, it is customary to buy a new broom for Pesah. If one has a can opener which he knows for certain had never been used to open a can containing Hametz, he may use it on Pesah. Otherwise, one should purchase a separate can opener for Pesah. The teeth of the can opener break through the top of the can and could thus come in contact with the food inside the can, and thus since the teeth are very difficult to clean, a can opener used to open a Hametz can should not be used on Pesah. Very often, people have cookbooks open while they cook in the kitchen, and food quite frequently spills onto the books. Therefore, cookbooks used during the year should be put away for Pesah. If one wants to use on Pesah a cookbook that had been used during the year, it must be thoroughly cleaned to ensure that it is free of all food residue. This applies as well to the Birkat Ha'mazon cards which many people use at the table. These cards often have food residue stuck to them, and they therefore must be thoroughly cleaned if they will be used during Pesah. Otherwise, they should be put away for the holiday.

Paracha Emor - Niveau avancé  Source: Likouté Si'hot volume 1,  Si'ha sur Emor Thèmes abordés : - « Nissan, Iyar, Sivane » : Les trois étapes requises pour sortir d'Egypte. - Blé ou orge : Pourquoi l'offrande du Omer était-elle à base d'orge ? - Comment le ‘Hametz, interdit à Pessa'h, est-il une Mitsva à Chavou'ot ? - Vivre chaque jour la sortie d'Egypte : trois étapes dans la prière quotidienne.   Support de cours : https://app.box.com/s/ssg7fuwymyn4embgdbztyp4p41haoowk 

Passover has finally come to an end and we are putting away our Passover plates and unboxing our Hametz.  What a great opportunity to revisit one of our favorite episodes recorded in 2021 where we challenge our Rabbis and ourselves to re-imagine our Synagogue Services after Covid.  Join us for a replay of Prayer and Services and the Sickness unto Death. Sefaria Source Sheet: https://www.sefaria.org/sheets/313001

Many people have the practice after the end of Pesach not to immediately eat the Hametz in their homes which they had sold to a gentile, and to instead wait until the Rabbi through whom they had sold the Hametz purchases the Hametz back from the gentile. In truth, however, this is not necessary. When the gentile purchases the Hametz before Pesach, he makes a small down payment, committing to pay the full price later, after Pesach, but of course, the Hametz is then purchased back from the gentile right after Pesach. Most sale contracts used by Rabbis today include a clause stating that if some of the sold Hametz is eaten after Pesach, the value of that Hametz will simply be deducted from the amount which the gentile legally owes. Therefore, Hacham Bension Abba Shaul (Israel, 1924-1998) writes (listen to audio recording for precise citation) that one may make use of the Hametz immediately after the conclusion of Pesach, and does not have to wait for the Rabbi to purchase the Hametz back from the gentile.Hacham Bension adds that if this clause was not included in the contract, then one should wait before using his Hametz until the Rabbi purchases the Hametz back from the non-Jew. Other Poskim, however, maintain that even in the absence of an explicit cause, it can be assumed that the gentile who owns the Hametz does not mind if the Jew partakes of some of the Hametz, the value of which will be then deducted from the amount he needs to pay.In Israel, one should not eat Hametz until 72 minutes past sundown on the last day of Pesach. Since eating Hametz on Pesach constitutes a Torah prohibition, it is proper not to eat Hametz until the final day of Pesach has ended even according to the view of Rabbenu Tam (France, 1100-1171), who maintained that the Halachic day ends only 72 minutes after sunset. Outside Israel, where an additional day of Yom Tov is observed by force of Rabbinic enactment, this is not necessary, since on this extra day, eating Hametz is not forbidden by Torah law. As soon as the Yom Tob ends, one may partake of the Hametz.Summary: Some people have the practice the night after Pesach ends to refrain from eating the Hametz they had sold, until the Rabbi buys the Hametz back from the non-Jew. Strictly speaking, however, this is not necessary. In Israel, one should refrain from Hametz on the final day of Pesach until 72 minutes after sundown.

#

The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses the custom observed by some communities not to eat Masa on Pesah if had come in contact with any liquid – which the Ashkenazim call "Gebrukst." People who observe this custom do not cook Masa or Masa meal with water or eggs, and do not put any Masa in cereal or soup. The reason for this custom is the concern that some dough in the Masa might not have been fully baked, and if unbaked dough comes in contact with liquid, it will become Hametz.The Mishna Berura writes that although one should not deride those who observe this custom, in truth it does not have any Halachic basis. He comments, "Ahazukeh Issur Lo Mehazkinan," which means that we do not suspect that products are forbidden unless there is good reason for such a suspicion. If the Masa was baked in a factory according to the proper Halachic procedures and under supervision, then there is no reason to suspect that it contains unbaked dough. This is especially so regarding the Masot baked nowadays, which are hard like crackers and many of them are almost burnt. It is highly unlikely that today's Masa has some dough which not sufficiently baked. Years ago, the Masa was thicker and softer, and there was, perhaps, some room for concern. Nowadays, however, this concern is certainly unfounded, and therefore it is indeed the custom of our community (among others) to eat "Gebrukst," and one may dip or cook his Masa in liquid as he pleases. Of course, one must ensure that the Masa he eats was baked under reliable supervision and is accurately marked "Kosher for Passover."On the first two nights of Pesah, one must eat Masa that is not only kosher for Pesah, but also is marked "Shemura Mi'she'at Kesira." This means that the entire process, from the time the wheat was harvested, was done for the sake of the Misva and under supervision. Strictly speaking, the requirement to use specifically "Masa Shemura" applies only on the first two nights of Pesah. However, the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) is cited as maintaining that eating "Masa Shemura" throughout the holiday of Pesah constitutes a Misva De'orayta (a Misva from the Torah). There are therefore some people who make a point of eating only "Masa Shemura" throughout Pesah so they can observe this Misva in accordance with the view of the Vilna Gaon. Rav Aharon Kotler, the renowned founder and Rosh Yeshiva of the Lakewood Yeshiva, insisted on serving only "Masa Shemura" to the students in the yeshiva throughout Pesah, despite the extra expense entailed. He felt that if the Vilna Gaon considered it a "Misva De'orayta" to eat "Masa Shemura" throughout Pesah, then it is worthwhile to follow this practice.Therefore, it is an admirable practice to eat only "Masa Shemura" throughout Pesah, however, as mentioned, this is not required according to the strict Halacha.Summary: Although some communities have the custom on Pesah not to eat Masa that had come in contact with liquid ("Gebrukst"), it is permissible according to Halacha. On the first two nights of Pesah, one must eat Masa that is reliably certified "Shemura Mi'she'at Kesira." Some people have the custom to eat only "Masa Shemura" throughout the entire holiday of Pesah.

Utensilios de pesah su casherizacion, clases de utensilios y aparatos, búsqueda y eliminación del Hametz, --- Support this podcast: https://podcasters.spotify.com/pod/show/georgina-garza1/support

See omnystudio.com/listener for privacy information.

Halacha requires searching one's home for Hametz on the night of the 14th of Nissan. One is obligated to check in all areas of the house where there is a reasonable possibility of Hametz being found.Nowadays, of course, most people's homes have been thoroughly cleaned and checked for Hametz before the night of the 14th of Nissan. Already for several days or weeks, we clean the house to ensure that all Hametz is eliminated. The question thus becomes as to whether a thorough search must be done again on the night of the 14th, given that the house had already been thoroughly cleaned.The Shulhan Aruch (Orah Haim 433:11) writes explicitly that rooms which had been cleaned before the night of the 14th, even if care had been taken to ensure that no Hametz was brought there afterward, must nevertheless be searched on the night of the 14th of Nissan. This ruling is quoted from the Rishonim (specifically, the Mordechi and the Terumat Ha'deshen). He explains that since the Sages enacted an obligation to search on the night of the 14th, this search must be conducted even if rooms were cleaned previously. Secondly, it is possible that the rooms were not cleaned properly, and thus a final search must be done on the night of the 14th.By contrast, the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Mahazik Beracha (listen to audio recording for precise citation), writes that some have the custom to conduct a very perfunctory search on the night of 14th of Nissan ("Ha'abara Be'alma"), relying on the fact that the house had already been cleaned of Hametz. The Hid"a writes that such people have a basis on which to rely. This ruling (which is brought by the Sha'areh Teshuba 433:2) appears to stand in contrast to the ruling of the Shulhan Aruch.Hacham Bension Abba Shaul (1924-1998), in Or Le'sion (vol. 3, note to 7:15), suggests reconciling these two rulings. He explains that the Shulhan Aruch referred to a case where the house had been cleaned in a general sense, but not with the intention of searching for Hametz. Therefore, there is reason for concern that some Hametz remains, and thus searching is required on the night of the 14th. The Hid"a, however, speaks of those who clean specifically for Pesach in the days and weeks before the holiday, and for this reason, he justifies the practice to conduct a quick, ceremonial search. And although the Sages enacted searching specifically on the night of the 14th of Nissan, this obligation can be fulfilled by checking a room that had not yet been thoroughly cleaned. Nevertheless, as a practical matter, it would seem that one should make a point of conducting a serious search for Hametz on the night of the 14th of Nissan, even though the house had already been cleaned. One should not simply ceremonially "march" through the house with the candle, but should instead get down on his hands and knees, and look underneath pieces of furniture and in corners of rooms to check if there might still be Hametz. Bedikat Hametz (searching for Hametz) might constitute a Biblical Misva on this night (given that the "Bittul" proclamation is not made until the following day), and so one should not belittle the importance of this Misva, and conduct a serious search.Summary: Although our homes have been thoroughly cleaned in the days and weeks before the 14th of Nissan, nevertheless, it is proper to conduct a serious search when performing Bedikat Hametz on the night of the 14th. Rather than casually walking through the house as though conducting a formal ceremony, one should look around in each room to see where they might still be Hametz.

The Torah commands in the book of Shemot, "Ach Ba'yom Ha'rishon Tashbitu Se'or Mi'batechem" – "but you shall eliminate leaven from your home on the first day." The Gemara explains that the "first day" mentioned in this verse refers to the 14th of Nissan, Ereb Pesach, and we are commanded to "eliminate" Hametz from our possession on this day. The word "Ach" ("but"), the Gemara explains, indicates that this requirement applies in the middle of the day. And thus according to Torah law, one must eliminate all Hametz from his possession by midday of Ereb Pesach. However, the Sages enacted as a safeguard that one must eliminate the Hametz already earlier in the day.What exactly does the Torah requirement of "Tashbitu" – "eliminating" Hametz – entail? How is this fulfilled?Targum Onkelos translates the word "Tashbitu" as "Tebatelun," which means "nullify." According to Torah law, then, one fulfills the Misva of "Tashbitu" through "Bittul" – pronouncing that he disavows all ownership over Hametz, and that he regards any Hametz in his possession as though it is the dust of the earth. However, most Rishonim maintain that there is also another way of fulfilling the Torah obligation of "Tashbitu" – by searching through our homes for Hametz and then disposing of it. After all, if simply renouncing ownership over our Hametz suffices, then certainly the physical elimination of Hametz should satisfy the Torah obligation of "Tashbitu." This is the view of the Ran (Rabbenu Nissim of Gerona, Spain, 1320-1380), who writes that even if one does not pronounce "Bittul," he fulfills the Torah obligation through "Bedika" – by searching his home to the best of his ability and eliminating whatever Hametz he finds. Even if it turns out that there was some Hametz in the home which he did not find, he nevertheless fulfilled the Torah obligation because he searched thoroughly, to the best of his ability. This is also the opinion of several other Rishonim (the Ritba and the Maharam Halawa, and of the Rambam, as understood by the Aruch Ha'shulhan). This is the view accepted by the Mishna Berura (331:1) – that one fulfills the Torah obligation of "Tashbitu" through either "Bittul" or "Bedika."However, the Sages enacted that even if one makes the "Bittul" declaration on Ereb Pesah, he must also perform "Bedika," searching his home the previous night for Hametz, and eliminating all the Hametz he finds. One reason for this enactment is that the Sages were afraid that one's "Bittul" proclamation might not fully sincere. In order to do a proper "Bittul," one might wholeheartedly and unequivocally renounce his ownership over his Hametz, without any hesitation, disavowing all interest in the Hametz. If someone is anything less than completely sincere in renouncing his ownership over his Hametz, he will not fulfill the Torah's command, and the Sages therefore required one to also search for and eliminate the Hametz in his home. Tosafot (commentaries by Medieval Ashkenazic Talmudists) add another reason, explaining that the Sages feared that one might find some Hametz in his home during Pesach and eat it. Since we are accustomed to eating Hametz throughout the year, the Sages were concerned that if one encountered Hametz during Pesach, he might mistakenly eat it. The Sages therefore required not only renouncing one's ownership over his Hametz, but also actually ridding one's property of Hametz.In any event, regardless of the reason, we both search our homes for Hametz, and also make the "Bittul" proclamation.Summary: On the level of Torah law, it suffices for one to simply renounce his ownership over his Hametz on Ereb Pesah, but the Sages enacted that we must also search our homes for Hametz the night before and eliminate all the Hametz that we find, and so we both eliminate our Hametz we find and pronounce "Bittul Hametz" on Ereb Pesach.

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Pills, such as pain relievers, may be swallowed in Pesah. Even if they have Hametz ingredients, these ingredients do not impart a taste, and the pills are swallowed, not chewed or sucked, and they are therefore permissible on Pesah. Moreover, the vast majority of medications nowadays do not contain Hametz. Therefore, even if one does not have a serious medical condition, he may swallow pills which he requires during Pesah. One who is prescribed such medication by a doctor must take the medication during Pesah and should not refrain from doing so out of the concern of Hametz. It goes without saying that one must continue taking medication if his health would otherwise be endangered. However, medications that have a flavor, which the patient drinks, chews or sucks, require certification for use on Pesah.Some cosmetics include ingredients made from Hametz. However, these ingredients are inedible, and are not even "Ra'ui La'achilat Keleb" – suitable as food for dogs. The Shulhan Aruch (Orah Haim 442) rules that any Hametz product which is not suitable as food for a dog already before Pesah is entirely permissible, and may be kept and used on Pesah. Therefore, all cosmetic products may be used on Pesah.Hacham Yitzhak Yosef (contemporary) writes in Yalkut Yosef that all housecleaning products, soaps and shampoos may be used on Pesah, and do not require certification for use on Pesah, since these products are not "Ra'ui La'achilat Keleb." Although some required these products to be certified kosher for Pesah, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) considered it a "joke" to certify such products kosher for Pesah, since they are inedible even for dogs, and thus are entirely permissible for use on Pesah.Summary: All pills and tablets which have no taste, and are swallowed whole, may be used on Pesah, even if one's condition is not serious, and they do not require certification for use on Pesah. Medications that have a flavor, which the patient drinks, chews or sucks, require certification for use on Pesah. All cosmetic products, soaps, shampoos, detergents and housecleaning products may be used on Pesah, and do not require "kosher for Pesah" certification.

Hametz is like sacrifices which have gone past their sell-by date! For the source sheet, look here: https://tinyurl.com/MishnatPesahim For other resources go to https://www.thedailymishnah.com  

The grates on a stove, which one uses throughout the year for cooking, require "kashering" before Pesah to become permissible for use on Pesah. The stove is used for pots that often contain Hametz (and, on some rare occasions, one might have placed bread directly on the grates), and therefore they may not be used for Pesah unless they undergo proper kashering. This is done by thoroughly cleaning the grates and then either immersing them in boiling water, or pouring boiling water on them directly from the kettle. As long as the water is boiling, pouring the water directly onto the grates (after they have been cleaned) suffices for rendering them kosher for Pesah.The same applies to oven grates. One must remove them from the oven, thoroughly clean them, and then either immerse them in boiling water (which is often not feasible because of their size) or pour boiling water on them. Electric hot plates and blechs can also be kashered in this fashion. They should be thoroughly cleaned, and then one pours boiling water on them directly from the kettle.One who wishes to be stringent should purchase new stovetop grates and oven grates, and a new blech, for use on Pesah. This is certainly preferable, though it is perfectly acceptable to kasher these items in the manner described.Tablecloths that have been used for Hametz may simply be run through the washing machine, on a hot water cycle, or dry cleaned, and then used for Pesah. No further measures are necessary to kasher tablecloths for Pesah. If one has a vinyl cloth that he uses over his table, it is proper to pour boiling water on it to kasher it for Pesah.Summary: Although it is preferable to purchase new stove and oven grates for Pesah, one may kasher them for Pesah by thoroughly cleaning them and then either immersing them in boiling water or pouring boiling water on them directly from the kettle. The same applies to electric hot plates and blechs. Tablecloths need to be simply washed in a washing machine to be rendered kosher for Pesah, but if one has a vinyl table cover, he should pour boiling water on it to kasher it for Pesah.

Utensils that have been used with Hametz should not be used on Pesah unless they first undergo the process of koshering. Although it is possible to kosher a utensil on Pesah, it is far preferable to do this before the holiday, as the process is simpler and less complex when done before Pesah.Before presenting the basic guidelines of koshering cookware, it must be emphasized that not every utensil can be koshered. For example, if a pot has rust or corrosion that cannot be removed, it cannot be koshered for Pesah since it cannot be thoroughly cleaned. Another example is a toaster oven, which cannot be koshered because it is nearly impossible to remove all Hametz particles inside the appliance. Moreover, the basic principle that governs the koshering process is "Ke'bol'o Kach Polto," which means that the Hametz must be purged from a utensil in the same fashion in which it had been absorbed. In the case of a toaster oven, the Hametz is absorbed through fire, as the coils generate high levels of heat. Therefore, the only way to kosher such an appliance would be through direct exposure to fire, such as with a blowtorch. Needless to say, one who tries to blowtorch his toaster oven will likely find himself needing to buy a new one. For this reason, too, a toaster oven cannot be koshered.Appliances that cannot be koshered do not have to be discarded before Pesah. They should simply be cleaned and put away for the holiday. In the case of a toaster oven, one should clean it as best he could, and although some small crumbs might still remain, he may nevertheless keep the appliance in his home over Pesah, put away in a cabinet until after the holiday.If one has an appliance that is used with fire which can handle Libun (direct exposure to fire), one should apply fire from a blowtorch to the utensil until sparks emerge from it. Many organizations today run public koshering sites where large, industrial blowtorches are available for this purpose.Pots placed on the stove do not require Libun, since they are not placed directly in fire. Instead, they are koshered through Hag'ala – immersion in hot water. This means that a large pot is filled with water and brought to a boil, and one then inserts the pot he wishes to kosher into the large pot as it boils. It suffices to immerse the pot for just a moment. It is customary to place the pot in cold water after the immersion. According to Sephardic custom, one may use for this purpose a large pot that had been used with Hametz, and that large pot may then be used for Pesah. (In a separate context we will address the situation of a large pot which one wishes to immerse and it does not fit into any other pots.)As mentioned earlier, pots with rust or corrosion that is not removable cannot be koshered for Pesah.It should be noted that nowadays, when cookware is relatively inexpensive, it is preferable to simply purchase a separate set of cookware for Pesah, as this keeps the process very simple and avoids potential problems. Some people also build a separate Pesah kitchen in their homes, which is certainly an admirable practice. Needless to say, not everyone is in a position to have a separate kitchen, but if one can at least purchase a separate set of cooking utensils for Pesah, this would certainly be advisable and praiseworthy.

Glass baby bottles that had been used during the year may be used on Pesah, as glass does not absorb Hametz according to Sephardic custom. Therefore, a glass bottle needs to simply be cleaned to ensure that no Hametz is present, and it may then be used on Pesah. The nipple, however, should be koshered by pouring boiling water on it directly from the kettle, or immersing it in a pot of boiling water. Plastic bottles should be koshered by pouring boiling water over them directly from the kettle.The Halachic authorities generally advise against using on Pesah a barbeque that had been used during the year, in light of the difficulty entailed in koshering it. Since Hametz is occasionally placed directly on the grates, the grates need to be koshered through Libun (direct exposure to fire), which means applying fire from a blow torch until the grates become so hot that they produce sparks. By the time the grates get this hot, they will likely become ruined. Moreover, food on the barbeque tends to splatter, and thus even the walls of the barbeque may have likely absorbed Hametz at some point during the year. Therefore, it is best not to use the barbeque on Pesah, and to instead buy a cheap, disposable grill for barbequing during the holiday.Birkat Ha'mazon cards often come in direct contact with food and thus likely have Hametz on them. Therefore, Birkat Ha'mazon cards which one wishes to use on Pesah must be thoroughly cleaned to ensure that they are free of all traces of Hametz. It is preferable to buy special cards for Pesah and keep them with the Pesah utensils to ensure that they are free of Hametz.This applies to cookbooks, as well, as they are very often present and used in the kitchen as one cooks, and generally come in contact with food. Cookbooks which have been used during the year should therefore be thoroughly cleaned if they will be used on Pesah. Preferably, they should be put away with the Hametz and special cookbooks should be used in their place on Pesah. Likewise, oven mitts should be thoroughly cleaned before Pesah, as food often falls on them, but it is preferable to spend a few extra dollars to purchase special oven mitts for Pesah.Marble or ceramic countertops in the kitchen should be koshered by pouring boiling water over them directly from the kettle, and then drying them. Preferably, they should then be covered with vinyl or other material.A microwave oven can be koshered for Pesah by placing in it a bowl of water with a little soap and then turning the oven on until the water creates steam. Needless to say, the microwave must first be thoroughly cleaned to ensure that all traces of Hametz are removed.Nutcrackers that will be used on Pesah need to be thoroughly cleaned.Saltshakers need only to be cleaned to be used on Pesah, even if some rice was placed in them. Care must be taken to ensure that the shaker is thoroughly cleaned of all food residue, since it frequently comes in contact with bread. It is preferable to change the salt in the shaker for Pesah. If one uses a salt cellar, it is imperative to change the salt before Pesah, since the salt in the cellar is exposed and likely contains Hametz. Of course, the salt cellar must also be thoroughly cleaned.

Garlic presses do not come in direct with Hametz, and thus they certainly do not need koshering before Pesah, but they should be thoroughly cleaned.A child's highchair needs to be cleaned very carefully before Pesah, since children often scatter food particles as they eat. The entire chair, including the straps and the tray, should be thoroughly scrubbed to ensure that all food particles are removed. Since young children's food is not very hot, no further koshering is required for the highchair.Kitchen counters should be koshered by pouring boiling water on them directly from the kettle in an uninterrupted stream. The counters must first be thoroughly cleaned and then dried before the hot water is poured. If a counter is slanted, one must pour from the lowest part to the highest part, because otherwise the water will drip down and the lower part will be wet when the hot water is poured on it. Every spot on the counter must have water poured directly on it from the kettle, but this does not have to occur all at once; if necessary, one may pour water over one part of the kettle and then boil more water to pour over the rest.Although pouring boiling water suffices to kosher the counters for Pesah, many people nevertheless have the custom as an added precaution to also cover the countertops for Pesah.

We present here a practical guide for preparing the various parts of one's kitchen for Pesach:1) Dishwashers: One prepares a dishwasher for use on Pesach by running a complete cycle before Pesach with the dishwasher empty. Detergent should be poured on the racks before the cycle is run.2) Ovens: An oven with a self-clean feature is prepared for Pesach by running a complete self-cleaning cycle. If an oven does not have such a feature, then one should thoroughly clean the oven's exterior and interior with "Easy Off" or some other chemical-based cleaning agent, and then run the oven for an hour on its highest setting.3) Tables: A table that has been used with Hametz should be cleaned and then covered with a tablecloth. One should pour hot water over the table first. One may then eat on the tablecloth throughout the festival of Pesach. When cleaning the table, one must ensure to remove all residue dirt and substances from the surface and from any cracks or holes in the table. (See Chazon Ovadya page 159.)4) Countertops: Formica, stone and marble countertops can be prepared for Pesach by pouring boiling water over them. One should boil a kettle of water, wait for it to whistle, and then immediately pour the kettle's water over the countertops. Some have the custom to then cover the countertops after pouring boiling water over them. (See Chazon Ovadya page 160.)5) Microwaves: The question of whether and how a microwave oven can be prepared for use on Pesach is a complex one. It is therefore advisable to cover all foods one places in the microwave on Pesach with plastic wrap. Ideally, one should cover all foods placed in the microwave during the year, as well. According to some authorities, one can prepare a microwave oven for use on Pesach by adding some soap to a bowl of water and then heating the water in the microwave until it reaches a boil. The steam then expunges the Hametz from the walls of the microwave. Still, it is proper to cover all food placed in the microwave during Pesach, even if one followed the aforementioned procedure.6) Stovetops: To prepare a stovetop for Pesach, one should, after thoroughly cleaning the grates, make Hag'ala on them or pour hot water over them. Furthermore, one should pour hot water over the stovetop after thoroughly cleaning it. (See Chazon Ovadya page 137.)7) Sinks: One should prepare his sink for Pesach by pouring boiling water over it from a kettle three times. Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 151), rules that this is effective even for porcelain sinks, despite the fact that porcelain utensils generally cannot be "Koshered" for Pesach. The exception made for sinks stems from a number of different factors. Firstly, it is uncertain whether the sink had been used with water hot enough to allow the sink to absorb particles of Hametz. And even if this did occur, soap is normally used when utensils are washed in the sink, thus rendering any absorbed particles "Pagum" (foul-tasting), which Halacha treats with greater leniency. Finally, any Hametz absorbed in the sink was absorbed when Hametz was still permissible for consumption, which allows us to remove the absorbed particles through the process of Hag'ala (immersion in boiling water). Some people have the admirable practice to place a grating on the bottom of the sink so that the utensils do not come in direct contact with the surface of the sink, even after boiling water has been poured over the sink.

Halacha divides food utensils into three categories with respect to the possibility of using them on Pesach if they had been used with Hametz. On one extreme, clear glass utensils, including drinking glasses and Pyrex glassware, may be used on Pesach despite their having been used with Hametz, and no "Koshering" procedure is required at all. (See Chazon Ovadya, page 154.) At the opposite end of the spectrum, earthenware and porcelain utensils, including chinaware and mugs, cannot be made useable for Pesach if they had been used with Hametz. One must therefore purchase new earthenware dishes and mugs for Pesach and designate them exclusively for Passover use. (See Chazon Ovadya, page 149)In between these two extremes are metal utensils, such as pots and cutlery, which may be rendered useable for Pesach through the process of "Hag'ala," or immersion in boiling water. One places a large pot of water over the fire and brings the water to a boil until it overflows the top of the pot. Some people place a stone in the pot to ensure that the water will overflow the top. One then places the metal utensils in the boiling water, and they thereby become useable for Pesach. It is preferable to dip the utensils in a pot of cold water immediately after removing them from the boiling water.The preferred time for performing Hag'ala is before the onset of the Hametz prohibition on Erev Pesach. If one immerses a Hametz utensil after the prohibition has taken effect, then it is possible for the Hametz particles that have been expunged from the utensil to then reenter the utensil and thus render it forbidden for use on Pesach. If, however, Hag'ala is performed before Hametz had become prohibited, then the particles expunged from the utensil cannot render the utensil forbidden once they reenter the utensil. This is due to a Halachic concept called "Notein Ta'am Bar Notein Ta'am Be'heteira," which means that a "second-degree" taste does not affect a utensil's Halachic status if that taste is currently permissible for consumption. In our case, the taste of Hametz is expunged from the utensil into the water, and then reenters the utensil; it therefore cannot affect the utensil's status, given that Hametz has yet to become forbidden.If one did not immerse a utensil in boiling water before the time when Hametz became forbidden on Erev Pesach, he may still perform Hag'ala, provided that he remove the utensil from the boiling water immediately, so as not to allow the taste of Hametz to reenter the utensil. This is the ruling of Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Pesach, p. 162).If one wishes to prepare both meat and dairy utensils for Pesach use, he should immerse them separately, unless either the meat or dairy utensil had not been used within the previous twenty-four hours. If they had both been used within the previous twenty-four hours, then one must ensure to immerse them in the pot of boiling water one after the other, and not simultaneously. (ibid)Summary: Clear glass utensils that had been used with Hametz may be used on Pesach; earthenware and porcelain utensils that had been used with Hametz may not be used on Pesach. Metal utensils that had been used with Hametz may be used on Pesach after they are immersed in a pot filled to the top with boiling water. This immersion should be done before the Hametz prohibition takes effect on Erev Pesach. Meat and dairy utensils should be immersed separately, unless either the dairy or meat utensil had not been used within the previous twenty-four hours.

Peninei Halacha  Support the show

Starting thirty days before Pesah, one must ensure not to handle Hametz in such a way that it might stick to something and thus be difficult to remove before Pesah. Although one is not required to begin ridding his property of Hametz thirty days before Pesah, it is proper already then to pay attention how Hametz his handled in anticipation of the need to eliminate all Hametz from his property. This is mentioned by the Bah (Rabbi Yoel Sirkis, Poland, 1561-1640) and the Magen Abraham (Rabbi Abraham Gombiner, Poland, 1635-1682), in Siman 436.Likewise, starting from Purim one should avoid bringing books near food, as some small crumbs of Hametz might fall into the book, and this book may then be brought to the table on Pesah. One Rabbi was of the opinion that it is worthwhile to ensure to never bring a book near food at any point during the year, and that one thereby fulfills the Misva of remembering the Exodus. Whenever a person considers bringing a book to the table and refrains from doing so because this book might be brought to the table on Pesah, he remembers the holiday of Pesah and the commemoration of the Exodus, in fulfillment of a Misva. Although this is not required according to the strict Halacha, it is an admirable practice to observe.The Meiri (Rabbi Menahem Meiri, 1249-1310), in his commentary to Masechet Aboda Zara (5), writes that it is proper to begin making preparations for Pesah already thirty days before the holiday. This includes shopping for the materials needed for Pesah and making practical arrangements.It is customary among many to observe the Yom Kippur Katan service on Ereb Rosh Hodesh Nissan, even among those who do not observe Yom Kippur Katan on Ereb Rosh Hodesh throughout the rest of the year. According to one view in the Talmud, the world was created on Rosh Hodesh Nissan (as opposed to the first of Tishri), and thus this day is a kind of "Rosh Hashanah," warranting a process of Teshuba in preparation for this day. Therefore, many have the custom to fast either the entire day or part of the day of Ereb Rosh Hodesh Nissan. There is also a custom to visit cemeteries on this day.Tahanunim and Nefilat Apayim are omitted from the prayer service starting on Rosh Hodesh Nissan.It is customary during the first twelve days of Nissan to read the section of the offerings brought by the Nesi'im (twelve tribal leaders). On each day, the verses referring to the offering brought that day are read. This custom is mentioned by the Shela Ha'kadosh (Rabbi Yeshaya Horowitz, 1565-1630). Some have the practice of conducting this reading from a Sefer Torah, whereas the custom in our community is to read this section from a printed Humash or Siddur.It is customary to begin the reading on the first day of Nissan from the section of Birkat Kohanim, which appears immediately preceding the section of the Nesi'im. On the 13th of Nissan, the custom is to read the opening verses of Parashat Beha'alotecha – until the words "Ken Asa Et Ha'menora" – which correspond to the tribe of Levi.Before the daily reading of the Nesi'im section, one should give some money to charity – or pledge to give some money – in memory of all the souls from that day's tribe in need of a Tikkun (rectification). This practice is mentioned in the work Kav Ha'yashar (chapter 85). Although this custom is not commonly observed, it is a worthwhile practice to follow, as one of the important benefits of this reading is bringing merit to the deceased souls of each day's tribe.

The Torah commands in Parashat Emor (Vayikra 22:15), “Ve'lo Yehalelu Et Kodsheh Beneh Yisrael Et Asher Yarimu L'Hashem” – literally, “They shall not desecrate the sacred food of Beneh Yisrael, that which they will separate for G-d.” This verse is understood as establishing the prohibition against eating “Tebel” – produce from which the required portions had yet to be separated. The phrase “Kodsheh Beneh Yisrael Et Asher Yarimu L'Hashem” refers to the hallowed portions which have yet to be separated (as the word “Yarimu” – “will separate” – is written in the future tense), such that the Torah forbids “desecrating” these portions by eating the produce before the hallowed portions have been removed. Tebel is forbidden for not only the produce's owner, but all people. Several portions must be separated from produce for it to be no longer considered Tebel. Specifically, Teruma and Terumat Ma'aser must be separated and given to a Kohen; Ma'aser Rishon must be separated and given to a Levi; Ma'aser Sheni must be separated and brought to Jerusalem; and in some years, Ma'aser Sheni is replaced by Ma'aser Ani, a tithe for the poor. If the portions for the Kohanim (Teruma and Terumat Ma'aser) have yet to be separated from produce, then one who eats this produce is liable to Mita Bi'ydeh Shamayim (death at the hand of G-d, as opposed to execution by the court). If these portions had been separated, but the other tithes had yet to be separated, then the punishment for partaking of the Tebel is Malkut. The produce is considered Tebel and is forbidden for consumption until all the required tithes have been separated, but the severe punishment of Mita Bi'ydeh Shamayim is applied only if the portions for the Kohanim have yet to be removed. If a portion of Tebel fell into permissible food of the same species – such as if a stalk of Tebel wheat falls into a stack of permissible wheat – then the entire mixture is forbidden for consumption, regardless of the percentage of the mixture. Even if the Tebel constitutes a minuscule percentage of the mixture (“Mashehu”), the entire mixture is forbidden. This is an especially stringent quality of the Tebel prohibition, which resembles in this respect the prohibition against eating Hametz on Pesach, as even a minuscule amount of Hametz forbids a mixture on Pesach. This prohibition applies to all Jews, both male and female, and even to Kohanim and Leviyim. Although a Kohen or Levi who eats Tebel is consuming the portion to which he is entitled, nevertheless, he violates this prohibition, because the portions had not been separated from the produce. This prohibition applies in times and places when separating Terumot and Ma'aserot is required on the level of Torah obligation. The Torah obligation of Terumot and Ma'aserot applies only to “Dagan” (the five principal grains), “Tirosh” (wine) and “Yis'har” (olive oil). If one partakes of Tebel of a different species, from which Terumot and Ma'aserot are required Mi'de'rabbanan (by force of Rabbinic enactment), he is liable to Malkut for violating the Sages' enactment. The oil extracted from olives, and the juice extracted from grapes, have the same status as the fruits in this regard. Therefore, one who drinks olive oil or wine of Tebel has transgressed this prohibition and is liable to punishment.

In the times of the Bet Ha'mikdash, a special sacrifice was offered on Shabuot called the Korban Sheteh Ha'lehem, which consisted of two loaves of bread. The Rama (Rav Moshe Isserles, Cracow, 1525-1572) writes that the famous custom to eat dairy products on Shabuot commemorates this sacrifice. Since a loaf of bread used at a dairy meal cannot then be used at a meat meal, having both a dairy meal and a meat meal on Shabuot necessitates using two different loaves of bread – symbolizing the Korban Sheteh Ha'lehem. A unique feature of this sacrifice is that these loaves were baked as Hametz. Normally, all flour offerings in the Bet Ha'mikdash were required to remain unleavened, without becoming Hametz. Shabuot marks an exception, as the Torah requires offering two leavened loaves as part of the special holiday sacrifice. How might we explain the significance of this offering? The answer emerges from the only other instance when Hametz was included in an offering in the Bet Ha'mikdash – the Korban Toda, or thanksgiving offering. This offering included forty loaves of bread, ten of which were baked as Hametz. Another unusual characteristic of the Toda is the time-frame for the consumption of the meat. Normally, when one offers a sacrifice whose meat is shared by the Kohanim and the person offering the sacrifice, the meat may be eaten through the following day. Meaning, if one offered the sacrifice on Monday, he may eat the meat until sundown on Tuesday. The Korban Toda, however, is exceptional, in that the meat is eaten by the person bringing the sacrifice – and with those with whom he shares it – but only through the night after the sacrifice is offered. If a "Toda" is offered on Monday, its meat may be eaten through Monday night, but not on Tuesday. The Abarbanel (Rav Don Yishak Abarbanel, Portugal, 1437-1508) explains that one who brings a Toda is expected to conduct a large feast, inviting many guests, in order to publicly express his gratitude to G-d for helping him. The Torah therefore commanded that the Toda must be a very large sacrifice, which may be eaten in a brief period of time, thus necessitating the invitation of a large number of guests, through whom G-d's kindness is widely publicized. A number of Rabbis have noted that the Korban Pesach resembles a Korban Toda. It includes bread – specifically, Masa – and the meat of the sacrifice may be eaten only through the night after the sacrifice is offered (or until Hasot, according to one opinion). Moreover, the Korban Pesach was customarily eaten in large groups – just as our Pesach Seder even today is conducted in large family gatherings – like the Korban Toda. Of course, there is one critical distinction between the Korban Pesach and the Korban Toda – the Korban Pesach includes only Masa, without any leavened bread. According to one commentator – Rav Shaul of Amsterdam (1717-1790) – the first of the four questions asked by the child at the Seder relates precisely to this point. The child observes that "on all nights we eat both Hametz and Masa." Rav Shaul of Amsterdam explained this to mean that generally, when a Korban Toda is brought, it consists of both Hametz and Toda, whereas on Pesach, we include with our thanksgiving offering only Masa. But what is the answer to this question? Why does a regular Korban Toda consist of both Hametz and Masa, whereas the Korban Pesach – when we offer thanksgiving for the miracle of the Exodus – includes only Masa? The answer is the celebration of Shabuot. The Hametz loaves offered on Shabuot complete the Korban Toda that began on Pesach. The "missing" Hametz loaves from the Korban Pesach, our thanksgiving offering celebrating the Exodus, are brought on Shabuot. This insight into the special Shabuot offering underscores the strong link between Pesach and Shabuot. The Ramban (Rav Moshe Nahmanides, 1194-1270) famously writes that the Sefirat Ha'omer period between Pesach and Shabuot should be seen as the "Hol Ha'mo'ed" of a single, integrated holiday. Meaning, Pesach and Shabuot are actually two parts of the same holiday, linked by the Omer period. Pesach celebrates our freedom from Egyptian slavery. However, we were not completely free until we arrived at Sinai and received the Torah. Freedom without a goal, an ideal, a purpose, is not true freedom. The significance of the freedom we attained at Pesach did not materialize until we received the Torah, which is the purpose for which we were brought out of Egypt. True freedom does not mean that we can do whatever we want. Freedom means that we are able to live with meaning and purpose. And thus the process of the Exodus which began on Pesach was not complete until Shabuot. In light of what we have seen, we might refer to Shabuot as our "thanksgiving." This is when the Korban Toda – the thanksgiving sacrifice – is completed. It is the time when we give thanks to Hashem for granting us the ultimate freedom – the freedom to serve Him, thereby realizing the purpose for which we were created.

Every now and then, the tension between the Ultra-Orthodox and what is called Religious-Zionists and secular society comes to a new tip point. A few governments fell due to controversy over religious affairs, and the last political crisis just before Passover when MK Idit Silman of Yamina (PM Bennets' right-wing party) announced she was leaving her role as a de facto government whip and exiting the coalition due to “Hametz” observance in Israeli hospitals disagreement with Minister of Health, Nitzan Horovitz of Meretz, left-wing party. Along with my guest, Mr. Uri Keidar, CEO of Israel Hofsheet, we will get a better understanding of the famous Status-Quo, the biggest conflicts, and what was the solution around Chametz in Israel's hospitals.  To read more about Israel Hofsheet - https://israelhofsheet.org.il/en/english/ Uri's email - uri@bfree.org.il #Israel #Passover #Secular #Orthodox

On Wednesday, April 6th Israelis found out they may stand in front of what may look like another round of election when MK Idit Silman of Yamina (PM Bennets' right-wing party) announced she is leaving her role as a de facto government whip and exiting the coalition due to “Hametz” observance in Israeli hospitals disagreement with Minister of Health, Nitzan Horovitz of Meretz, left-wing party. Are we really facing a new round of elections? How can the coalition work in such a deadlock and what the future will bring? For that, I have my dear friend, our lost boy who comes back – Jeff Becker. #IditSilman #NaftaliBennet #Israel #IsraeliPolitics #YairLapid

BEN ISH HAI

The Halacha states (Shulhan Aruch 456) states that Massa dough should be kneaded in small batches of less than the amount that requires taking Halla (approximately 3.5 lbs.). The Rabbis were concerned that if one would use a larger batch, it may be too big to handle at one time, and part of the dough would be left aside and become Hametz. Nevertheless, it is still possible to fulfill the Misva of separating Halla from Massa. The individual small batches of dough can be connected so that, together, they reach the requisite measure necessary to take Halla. This method is often not practical because the Massa baking process is so rushed. The preferred solution is to first bake all of the Massot and then to gather them all in a single bin. Together, they form the requisite measure, and one Massa can be taken as Halla for all of the Massot.It should be noted that on Yom Tob, it is prohibited to take Halla from Massot thqat were baked before Yom Tob. Therefore, all proper Hashgachot of Massot indicate that Halla has already been taken.Taking Halla from Massot baked on Yom Tob presents a special challenge as to what to do with the separated dough. It cannot be given to a Kohen, since our dough is all Tameh (ritually impure). It cannot be burnt, as is usually done, since it is prohibited to burn holy items, which will not be eaten on Yom Tob. Letting the dough sit until after Yom Tob would allow the dough to become Hametz on Pesach. While theoretically, the dough could be immersed in very cold water to suspend the leavening, this is not recommended. Rather, Maran says that the best option is to take Halla after the Massot are already baked. That way, the Halla can be set aside until after Yom Tob and burned.SUMMARYMassa should be kneaded in small batches of under 3.5 lbs.Halla should be taken from the Massa after it is already baked.

Some have the custom not to eat Massa that has come in contact with water. The concern is that there may be flour that was not fully baked inside the Massa that will become Hametz upon contact with water. This stringency is brought by the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) in Siman 559, as well as by the Shaare Teshuva and the Shulhan Aruch HaRav. However, many great Ashkenazi authorities would eat soaked Massa. For example, there is testimony that the Vilna Gaon (Rav Eliyahu of Vilna, 1720-1797) ate it in front of his disciple Rabbi Haim of Volozhin. In general, Ashkenazim following the Lithuanian tradition do not adopt this custom, whereas Hassidim are stringent in this matter.Even those who are stringent, allow soaking Massa in "Meh Perot"-fruit juice, since these liquids do not create Hametz. This would also include wine and milk. However, the Steipler Rabbi Yaakov Yisrael Kanievsky, Benai Brak 1899–1985), was stringent even with regard to Meh Perot.Hacham Bension and Hacham Ovadia state that the custom of the Sepharadim is clearly not to be stringent. Once Massa is baked, it cannot become Hametz. This is especially true with regard to today's Massa, which is baked very thin and crisp, like a cracker.It should be noted that Hacham Ben Sion in his Ohr Le'sion adopted the stringent custom with regard to machine-made Massa. He was concerned that the cloud of pulverized flour in the air of the factories may land on the baked Massot and become Hametz upon contact with water. However, the Ner Sion, written by his student in 2012, states that Hacham Ben Sion later retracted his opinion, upon re-inspecting the Massa factories.SUMMARYThe custom of Sepharadim is to permit eating soaked Massa on Pesah.

Destruction Du Hametz by Rav 'Haïm Chalom ZAOUI

Mélange De Hametz Avant Pessah 1 by Rav 'Haïm Chalom ZAOUI

Mélange De Hametz Avant Pessah 2 by Rav 'Haïm Chalom ZAOUI

The Rama (459) records the Halacha not to bake Massa in a room with a window exposed to the sun. This would potentially cause extra heat to the dough and expedite leavening. This is more problematic on a cloudy day, as mentioned in Masechet Ta'anit, because the rays of the sun are dispersed and will enter, even if there is no direct sunlight. Therefore, any window in the Massa bakery should be covered.It is highly advisable that in between each batch, all workers wash their hands to prevent residual dough from sticking to their palms and fingernails. That dough would become Hametz after 18 minutes and would render the subsequent rounds of dough unfit.It is important that they dry their hands well to prevent tap water, which is not "Mayim Shelanu"-water that rested overnight-from being incorporated into the dough. There are opinions that if dough was kneaded with such water, the Massot are unfit.All workers should remove their watches, to prevent dough from becoming stuck in the band. They should also refrain from using cell phones during the baking process. Besides for interrupting their concentration, residual dough may stick to the devices. This is also the reason the Poskim recommend that workers roll up their sleeves. These Halachot illustrate how much caution should be exercised when baking the Massa. There is only a hairline difference between Hametz and Massa. This principle is illustrated by the Hebrew spelling of the words "Massa" and "Hametz." They both share the letters "Mem" and "Sadi," whereas Massa contains a "Heh" and Hametz contains a "Het." The form of the Heh and the "Het" are almost identical except for the small fracture in the leg of the "Het." This is why Hacham Ben Sion once said that the most dangerous food to eat on Pesah is Massa. It is the most likely to be Hametz! Therefore, he personally limited the amount of Massa he ate on Pesah to the mandatory requirement.SUMMARY1. Massa should be baked in a room without windows.2. All workers engaged in baking must wash and dry their hands in between each batch.3. All workers must roll up their sleeves, remove their watches and refrain from using cellphones during the baking process.

Parshat Tzav - Join Geoffrey Stern and Rabbi Adam Mintz and grab a drink as we explore this week's Torah reading and how it relates to Spring Folly and Spring Cleaning. Exposed to the ingredients that are used in the sacrifices we realize that Hametz, Matzah and Bread (not to mention hard liquor) have significance unrelated to the Exodus story and more related to the trials, violence as well as joys of life. Sefaria Source Sheet: www.sefaria.org/sheets/392354 Transcript on episode website: https://madlik.com/2022/03/16/purim-st-patricks-day-mardi-gras-more/  

We speak with Dr. Maura Hametz and Dr. Abe Goldberg about Holocaust Remembrance events at JMU at the end of January 2022.