I will not be sending out any articles during Chol Hamoed. Prior to Pesach, I will be sending out an article on Kosher cheese in honor of Parshas Shmini. Why prior to Pesach? Those readers who live in Eretz Yisrael will be reading that Parsha on the day after Pesach, which is Acharon shel Pesach for those who live outside Eretz Yisrael.

The Jewish communities of EY and of chutz la’aretz will be on different parsha schedules for the six weeks after Pesach. I will be sending out articles according to the EY schedule, and those living in Chutz la’aretz who read the article at the Shabbos table can hold the articles for an extra week and read them according to their reading.

The seventh yahrzeit of Rav Shlomoh Wolbe, the most published mussar and hashkafah author of our generation, falls on the 17^th of Nissan. I would like to share with our readers what I wrote at the time:

Rav Shlomoh Wolbe passed on to the yeshiva shel maalah during Chol HaMoed Pesach, leaving the following tzavaah:

“I request and command that I not be eulogized in any format whatsoever. Furthermore, I should not be described by any title or honor, not as a “gaon,” and not as a “tzadik,” not even by initials such as zt”l.”

In keeping with the Rav’s wishes, we are providing a brief sketch of his life, followed by a description of part of the rich legacy of writings he left behind, but we are omitting the appropriate hesped.

Born in Berlin shortly before the outbreak of the First World War, Rav Wolbe’s early education was in Berlin, in the Frankfurt Yeshiva, and then in Rav Botchko’s yeshiva in Montreux, Switzerland. In the 1930’s, he decided to attend Yeshiva in Eastern Europe, spending several years in Mir, Poland, where he became a close talmid of the mashgiach Rav Yerucham Levovitz, and, after Rav Yerucham’s passing, of Rav Chatzkal Levenstein, his successor. Throughout Rav Wolbe’s life, he viewed himself as a talmid muvhak, a disciple, of Rav Yerucham, and as a transmitter of the mussar tradition that traces back to Rav Yisroel Salanter.

THE WAR YEARS

When the Soviet armies overran the town of Mir in the opening weeks of World War II, the Yeshiva fled to Lithuania. Rav Wolbe, who was a German national, was forced to separate from the Yeshiva and spent the war years in neutral Sweden. While in Sweden, Rav Wolbe lectured to the local Jewish population, in essence creating what was possibly the first kiruv rechokim program in the modern world. He and Rav Wolf Jacobson, the local Rav, became the Swedish contacts for the Vaad Hatzalah and also created a seminary for young women who had survived the inferno of Europe, usually without any surviving family members. During this period of his life, Rav Wolbe authored hashkafah seforim in both Swedish and German for outreach purposes.

After the war, Rav Wolbe moved to Petach Tikvah, Eretz Yisroel, where he married his rebbitzen, tichyi, who is a daughter of Rav Avraham Grodzinsky, Hy"d, the last mashgiach of Slobodka. Through his rebbitzen, Rav Wolbe was a nephew of HaRav Yaakov Kaminetzky, zt”l, and a brother-in-law of HaRav Chayim Kreiswurth, zt”l.

AS A MASHGIACH

In 5708\1948, Rav Wolbe joined Rav Moshe Shmuel Shapiro, shlit”a, in opening the Yeshivah Gedolah of Be’er Yaakov. Rav Shapiro became the Rosh Yeshiva, and Rav Wolbe, mashgiach, a position he held for over 35 years. Later, he served as mashgiach in the Lakewood Yeshiva in Eretz Yisroel and he opened Yeshivas Givat Shaul. Rav Wolbe gave “mussar shmoozen,” “vaadin” (more informal lectures, usually to smaller groups), and lectures in many yeshivos and other public and private forums. He also created batei mussar, where he delivered shmoozen and vaadin to long-standing talmidim, seasoned talmidei chachomim who developed into great gedolim and mussar experts themselves.

Rav Wolbe published the substance of many of his lectures in several seforim on a wide variety of topics. In each volume, he wrote a forward explaining the purpose for that particular sefer and the place and context where he had delivered the original lectures, shmoozen, or vaadin. His name does not appear in any of his seforim.

DERECH HALIMUD- LEARNING STYLE

Rav Wolbe himself points out a key component to much of his teaching: “One must learn how to approach a statement of Chazal – to study the depths of its pshat and to experience it until the hidden light of Chazal’s statement illuminates you” (Alei Shur, pg. 9).

What did he mean? This sounds a bit like confusing rhetoric.

Often, the simple meaning of Chazal’s statement is unclear. Yet, if we review the statement over and over, suddenly we realize a deeper and truer understanding of what Chazal meant. At this point, the meaning of the statement illuminates us –whereas before, it had eluded us.

ALEI SHUR

Rav Wolbe published his first Hebrew work, Alei Shur, to provide today’s Yeshiva student with a basic guide to assist him to become a ben Torah. This book, which the author spent thirteen years writing and revising, clarifies the basic areas to concentrate working on in order for a person to ascend to higher levels in his personal service of Hashem. It swiftly became a classic and is a standard studied text.

Alei Shur defines a yeshiva as a place where one learns to live, not just to learn (pg. 31). Based on sources in Chazal, Rav Wolbe contends that learning Torah with bad midos such as hate, competition, or jealousy, is not considered learning Torah. Learning Torah must assist in the development of one’s midos, or it is without value.

In the same context, Rav Wolbe quotes the Rambam who notes that the word “chaver” carries two different meanings. It means a close friend, but it also means a talmid chacham (see Rambam, Peirush HaMishnayos, D’mai 2:3). This is because talmidei chachamim become the only true close friends, since their bond to others is based on their essence as giving people. Thus, someone intensely involved in learning Torah will be extremely careful that all interactions he has with people are pleasant.

WHY DO WE KEEP MITZVOS

Rav Wolbe points out the following anomalous problem that sometimes afflicts Torah Jews. Many people observe mitzvos because of habit – that is how they grew up – but not because they enjoy observing the mitzvos. If you ask them, “Why do you keep mitzvos?” their true answer is, “Because that’s how I was brought up.”

Rav Wolbe notes that this answer is equivalent to asking someone, “Why are you eating lunch?”, and he answers, “Because that’s how I was educated.” This answer is obviously ridiculous. We eat because we are hungry.

Similarly, we should be observing mitzvos because we are hungry for these mitzvos. Therefore, we should perform mitzvos with enthusiasm, because we enjoy them (Alei Shur, Pg. 51).

ALEI SHUR AS A GUIDE

Rav Wolbe felt a yeshiva bachur must develop expertise in four basic areas aside from the regular Gemara curriculum of the Yeshiva.

1. He must know the halacha that affects him. In Rav Wolbe’s interpretation, this means he should learn all of Mishnah Berurah.

2. He should know Chumash with Rashi and Ramban. This forms the basis for one’s hashkafah on Yiddishkeit.

3. He should know Pirkei Avos, with the commentary of Rabbeinu Yonah. Chazal gave us Mesechta Avos as a basic primer in midos, and Rabbeinu Yonah’s commentary on Avos is the best method for internalizing this primer.

4. He should be conversant in Mesilas Yesharim, which Rav Wolbe calls “the dictionary for midos.”

Rav Wolbe contends that one who devotes a small amount of his Yeshiva learning to each of these pursuits consistently will complete all four projects within four years.

This assumes, of course, that the person is highly organized. Rav Wolbe believed strongly in being structured. In his own words, “The greater the person is, the more organized is his life” (Alei Shur, Pg. 68).

TEFILLAH

In the Second Chapter of Alei Shur, Rav Wolbe discusses the importance of tefillah to a human being. “The ability to pray defines a human being. Animals also wage war, construct homes, and live social lives. But only mankind can relate to the Ribono shel Olam and daven” (Alei Shur, Pg. 27). Thus, someone who does not pray properly does not perform any daily activities different from an animal. Only one devoted to tefillah demonstrates the uniqueness of the human being.

“Each davening performed with understanding is a qualitatively different experience and has its own unique feeling and quality. It is indeed impossible that two tefillos should be identical — even though the words are identical. One can compare this to riding a train watching a beautiful landscape. Although the scenery may appear the same, the experience is different from moment to moment. At each moment, one sees the scenery from a different perspective.

Similarly, someone davening should constantly see himself and his relationship with Hashem from a different perspective — just as the traveler is looking at the scenery with a different, fresh perspective.”

UPS AND DOWNS

Alei Shur even addresses the emotional ups and downs of the typical yeshiva bachur.

Chapter 6 consists of a correspondence with a yeshiva bachur going through a difficult time, where he sees no success in his learning — he is not remembering what he learned, nor is he focusing enough to understand the shiur or the sugya.

Rav Wolbe points out that a person goes through cycles. There are times when one is not learning well, and one’s davening and midos also suffer. Rav Wolbe notes that the source of this difficulty is usually to be found in comparing oneself to others and coming up short. Instead, acknowledging one’s skills and qualities, and recognizing one’s shortcomings helps one realize that comparing one’s share in learning and avodas Hashem to another’s is counterproductive. Although I may not remember a sugya as well as others do — if I need to review it many times to retain it, I will have a much greater kinyan on the information than do those who absorb the information quickly. (Apparently, Rav Wolbe wrote thousands of such chizuk letters during his lifetime!)

Rav Wolbe focused on his talmidim’s needs, both individually and as a group. He directed his topic and the intensity of his delivery to his audience. One talmid related that he returned to Yeshiva Be’er Yaakov many years after he had studied there in the ‘50s and noted that Rav Wolbe’s shmooze was less intense. When he asked the mashgiach about this, Rav Wolbe answered: “You belong to a different generation. The generation born before the war received shmoozen that were very intensive experiences. Today’s generation cannot tolerate this type of shmooze.”

Yet, when Rav Wolbe published the second volume of “Alei Shur,” thirty years after the first, he notes that the style of the second volume is more intense — since the audience for these shmoozen were his older, more seasoned talmidim. Thus, there is a vast difference between Volume 1 of Alei Shur, which is general hadracha for a ben Torah, and volume 2, which reflects the result of “workshop vaadin” for developing elevated midos.

A talmid once asked Rav Wolbe how long it takes to prepare a shmooze. He answered: “It takes five years to learn how to give a schmooze, five years to learn how to give a vaad, and five years to learn how to talk to someone.”

This was indeed another facet to Rav Wolbe’s personality – the ability to empathize with the suffering of another. Someone bringing him a problem could see the intensity and anguish on his face as he identified with the questioner’s difficulty. Recently, someone related that he was unable to discuss a personal matter with Rav Wolbe because of the latter’s weak condition, and instead discussed the matter with one of Rav Wolbe’s talmidim. He described how he witnessed the same intensity and anguish on the talmid’s face that he was familiar with seeing on Rav Wolbe’s. Thus, Rav Wolbe has successfully trained a new generation of leaders of mussar for Klal Yisroel.

EDUCATING A GENERATION

Among his many works, Rav Wolbe authored two very important guidebooks, one which is now used everywhere to teach chassanim how to be good husbands, and the other, “Zeriya Ubinyan Bechinuch,” on the Torah’s fundamentals of childrearing. In both instances, the purpose of publishing the sefarim is to spread the principles that he taught to a larger audience.

Rav Wolbe noted that sometimes people think they are giving their children proper chinuch, but in reality just the opposite is happening.

He provides the following examples:

Insisting that a child remain at the Shabbos table when he is too young. In this instance, although the parents feel that this is important for the child’s chinuch, it is totally counter-productive to force a child to do what he is not ready for. The expectations for a child must always be appropriate to his age.

Parents who grew up in impoverished homes often raise their children by spoiling them- to “make up” for their own impoverished origins. However, this is counterproductive for the child’s needs.

Often parents say, or imply, that their child should achieve what the parents accomplished, or what the parents aspired to accomplish – even when this may not be within the child’s capabilities or inclinations. The parents may want their son to be a Rosh Yeshiva or at least to be involved in full-time learning, but the child’s personality is more appropriate to being an elementary school rebbe, an outreach professional, or a frum businessman!

The result is that the child never learns to serve Hashem in his own unique way. He is being forced to be what he cannot be, and therefore will not be successful at it — while at the same time, he is being hampered from developing to his own greatest potential. In the end, he ends up becoming a non-success.

Timing is everything in child-rearing. One should neither start too early nor wait until too late. Also, there must be a tremendous balance between too much involvement in the child’s growth and too little.

Rav Wolbe was opposed to hitting children, both by parents and by mechanchim. He had his own original way of explaining the passage from Mishlei “Chosech shivto soneh bno,” “One who withholds the rod, hates his child.” To fully appreciate Rav Wolbe’s explanation of this passage and his approach, I refer you to read what he writes himself. (The book is available in English translation.)

OUTREACH MANUALS

Possibly the most unusual of Rav Wolbe’s writings are his books “Bein Sheishes Le’asor,” and “Ohr LaShav” which are based on lectures he gave to non-observant audiences after the Six Day War.

During the Six Day War a new teshuvah movement began, as many secular people recognized the miracle of the war. Rav Wolbe asked a shaylah from Rav Chatzkal Levenstein, who was at the time the mashgiach in Yeshivas Ponevitz, whether he should become involved in outreach in addition to his other responsibilities. Rav Chatzkal ruled that whoever is capable of being involved in kiruv rechokim is obligated to do so, and that Rav Wolbe should be involved to the extent that it did not disturb his responsibilities in the yeshiva.

As a result, Rav Wolbe gave lectures on the basics of Jewish belief at army bases, in secular Kibbutzim, and to academic audiences. Rav Wolbe began his first lecture with these words, “You invited me to tell you about Judaism, and why the religious parties often create problems for the general public.” (Bear in mind that non-observant audiences in Israel are, unfortunately, often hostile to Torah and observant Jews.) Another lecture began, “Many ask, is it possible to change halacha to accommodate the modern world, and how can a modern world be run according to halacha?”

Notice that he was unafraid to deal with controversy and felt that he could convince his hostile audience of the beauty of Torah. As a well-known mechanech once told me “I doubt that there is a baal teshuvah today who is not influenced by his teachings.”

In these lectures, Rav Wolbe blended halacha and hashkafah in such a way that someone who was totally non-observant would be drawn to the beauty of Yiddishkeit, while, at the same time, someone halachically committed would suddenly gain new insights into his observance of mitzvos. A secondary purpose in publishing these lectures was to teach frum people how they could influence others and be mekareiv rechokim.

Rav Wolbe’s scientific knowledge of the world shows through in these lectures, as well as the importance he placed on being able to communicate the beauty of Torah in a sophisticated way. Indeed, a talmid told me that he once gave a vaad in the Yeshiva on the correct way to write a letter!

BECOMING A “BAR DAAS”

Personally, I have found one of Rav Wolbe’s smaller seforim to be even more powerful. A few years ago, he published a volume entitled “Pirkei Kinyan Daas,” “Chapters on Acquiring Daas.” (I have intentionally not translated the word “daas,” because I think translating it here defeats the purpose of Rav Wolbe’s work.) This book is based on seventeen lectures (shmoozen) given over a period of 40 years.

Rav Wolbe notes the following:

To grow as a Torah Jew, a person must have daas. 

Most individuals do not have a natural sense of daas and need to be taught. Our generation is particularly short on daas. This can be demonstrated by the following:

1. The rampant problem today of lack of self-confidence, which he contends is a modern phenomenon.

2. People being frozen into indecision by their “feelings.”

3. Accepting certain realities that we should endeavor to change, while at the same time attempting to change things that we should accept.

4. Overreaction to frustration.

5. Lack of marital stability.

What is daas and how does one achieve it? This is the subject of the sefer, which is a “must read.” But then, all of Rav Wolbe’s writings are “Must Reads!”

Much of Rav Wolbe’s thought was never published, and we hope to see further dissemination of his machshava in the near future, so his works can impact a wider audience. Tehei Nafsho Tzerura Bitzror HaChayim. May he be a meilitz Yosher for Klal Yisroel, a People he truly loved, collectively and individually.

Avraham Sweet, the proprietor of Candy Andy, wants to know:

"I have a gift business in which I sell glass candy bowls filled with candies, fruits, and nuts. Must I toivel these dishes before I fill them?"

Introduction:

In Parshas Matos, the Torah teaches: Regarding the gold and the silver; the copper, the iron, the tin and the lead: any item that was used in fire needs to be placed in fire to become kosher, yet it must also be purified in mikveh water. In addition, that which was not used in fire must pass through water" (Bamidbar 31:22-23). From these verses we derive the mitzvah of tevilas keilim, the mitzvah to immerse metal implements in a kosher mikveh or spring prior to using them for food. The Gemara (Avodah Zarah 75b) notes that this immersion is required even if the vessel has never been used. In other words, this mitzvah is unrelated to the requirement to kasher equipment that was used for non-kosher food and to the laws related to purifying implements that became tamei.

The Gemara (Avodah Zarah 75b) further states that in addition to metal items intended for food use, we are also required to immerse glass dishes, because both metal and glass share a similarity – they are repairable by melting and reconstructing. This renders them different from vessels made of stone, bone, wood or earthenware, all of which cannot be repaired this way.

What Types of Dishes must be Immersed?

The Gemara cites a dialogue about the mitzvah of immersing new vessels that is highly instructive:

"Rav Nachman said in the name of Rabbah bar Avuha: ‘One can derive from the verse that one must immerse even brand new items, because used vessels that were purged in fire are as kosher as those that are brand-new, and yet they require immersion.’

"Rav Sheishes then asked him: ‘If it is true that the mitzvah of immersing vessels is not because of kashrus concerns, then maybe one is required to immerse even clothing shears?’

"Rav Nachman responded: ‘The Torah only mentions vessels that are used for meals (klei seudah)’" (Avodah Zarah 75b).

Rav Sheishes suggested that if the immersion of utensils is not a means of kosherizing a non-kosher vessel, then perhaps we have many more opportunities to fulfill this mitzvah, and it applies to any type of paraphernalia — even cameras, cell phones and clothing shears!

To this, Rav Nachman retorted that the Torah only includes items used for klei seudah — literally, implements used for a meal. Thus, the mitzvah of tevilas keilim applies only to utensils used for preparing food, and not those intended for other purposes.

Klei Seudah – Appliances Used for Meals

We should note that Rav Nachman did not require immersion for all food preparation utensils, but only required immersion of klei seudah, items used for meals. We will soon see how this detail affects many of the halachos of tevilas keilim. But, alas, what exactly are considered klei seudah, and how is this different from simply saying that all food implements must be immersed?

Klei Sechorah — "Merchandise"

The halachic authorities note that a storekeeper does not toivel vessels he is planning to sell, since for him they are not klei seudah, utensils that he intends to prepare food with or eat with, but items he intends to sell. Later authorities therefore coined a term "klei sechorah," utensils used as merchandise, ruling that these items do not require immersion until they are purchased by the person intending to use them (based on Taz, Yoreh Deah 120:10). Furthermore, several halachic authorities contend that the storekeeper cannot immerse the vessels prior to sale since there is as yet no requirement to immerse them (Shu’t Minchas Yitzchak 8:70). This is based on a comment of the Rama which implies that tevilah performed before one is obligated to immerse a utensil, such as while it is still owned by a gentile, does not fulfill the mitzvah and must be repeated after the utensil becomes the property of a Jew (Rama, Yoreh Deah 120:9). Thus, reciting a beracha on this precipitative tevilah would be a beracha levatalah.

Based on this discussion, we can now address our above-mentioned question:

"I have a gift business in which I sell glass candy bowls filled with candies, fruits, and nuts. Must I toivel these dishes before I fill them?"

I was actually involved in the situation that precipitated this question. We received a filled glass candy bowl as a gift, including a note from the proprietor that the bowl had already been toiveled. I called the owner of the business to inform him that, in my opinion, not only is he not required to toivel the dish, but I suspect that the tevilah is premature and therefore does not help. My reasoning is that, although the proprietor fills his dishes with nuts and candies, from his perspective the bowl is merchandise. The dish therefore qualifies as klei sechorah which one need not immerse, and therefore immersing them does not fulfill the mitzvah. As a result, not only is the proprietor not obligated to immerse the dishes, but doing so fulfills no mitzvah, and it is a beracha levatalah for him to recite a beracha on this tevilah. Including a note that the dish was toiveled is detrimental, since the recipient will assume that he has no requirement to toivel this dish, whereas in fact the end user is required to immerse it. For these reasons, I felt it incumbent on myself to bring this to the attention of the owner of the business.

The proprietor was very appreciative. He told me that in truth it was a big hassle for him to toivel the dishes, but he had been assuming that halacha required him to do so before he could fill them with nuts and candy.

Shortly after writing these words, I received the following shaylah:

"I wanted to ask you whether one must toivel an item that one is giving away as a present. When I studied the topic, I concluded that even if I purchase a utensil that requires tevilah, but I am planning on giving it to someone, it does not have a chiyuv tevilah until it reaches the recipient’s hands. Only then does it become kli seudah. This would also apply, for example, if someone gave a shalach manos bowl filled with candy, etc.; the utensil wouldn’t require tevilah until the person receives it. What do you think?"

To which I answered:

"It seems to me that since one is purchasing the item for someone’s personal use, and not to sell, that it should have a chiyuv tevilah at this point. Only items meant to be merchandise are absolved from tevilah."

And then I received the following response:

"Who says that the recipient is going to use the utensil at his table? Indeed, I had the very same shaylah tonight. My wife took a small receptacle that was holding a plant, filled it with nuts and dried fruit, and brought it to someone as a present. Who said that the recipient will use it afterwards for food? Maybe it will be a candleholder, a decorative piece, etc. It doesn´t become kli seudah until she decides what she will use it for."

The point the correspondent is making is that it may indeed be that this item will never be a food utensil, and therefore never be required to be immersed. Only the end user determines whether the item is indeed a food utensil, and therefore until he decides what to do with it, there is no requirement to immerse it.

Conclusion

According to Rav Hirsch, metal vessels, which require mankind’s mining, extracting and processing, represent man’s mastery over the earth and its materials. Whereas vessels made of earthenware or wood only involve man shaping the world’s materials to fit his needs, the manufacture of metal demonstrates man’s creative abilities to utilize natural mineral resources to fashion matter into a usable form. Consuming food, on the other hand, serves man’s most basic physical nature. Use of metal food vessels, then, represents the intellectual aspect of man serving his physical self, which, in a sense, is the opposite of why we were created — which was to use our physical self to assist our intellect to do Hashem’s will. Specifically in this instance, the Torah requires that the items produced be immersed in a mikveh before we use them, to endow them with increased kedusha before they are used for food. This demonstrates that although one may use one’s intellect for physical purposes, when doing so one must focus on the spiritual aspect that is served by the physical.

*Name has been changed to protect the confidence of the individuals involved.

Question:

Personally, I find the different terms used in reference to matzoh very confusing: On the one hand, I have been told that if one is working on the dough constantly, one need not be concerned if more than eighteen minutes elapses before the matzoh is baked. On the other hand, I have been told that if eighteen minutes elapses, the dough becomes chometz. And then I see a product advertised as “Eighteen minute matzoh.” I thought that if it is more than eighteen-minute matzoh, it is chometz. Also, could you explain to me the advantages of hand matzoh over machine matzoh, and if there is a valid reason why some people use only shmura hand matzoh for the entire Pesach.

Answer:

In order to answer your question, it is necessary to explain the process of making matzoh. Although matzoh is the simplest of products, just flour and water, a tremendous amount of detail is involved in preparing it in a halachically correct way. We will divide our discussion into three headings: the flour, the water, and the manufacture.

The flour requirements

To fulfill the mitzvah of eating matzoh on seder night, one must be certain that the flour was “guarded” to guarantee that it did not become chometz.

It is important to clarify that there are two different halachic issues. The first factor is that one must be careful that the matzoh is baked in a way that it does not become chometz, so that one does not, G-d forbid, violate the prohibition of eating chometz on Pesach. This concern exists for all matzoh that one may consume any time during Pesach.

However, even if one is guaranteed that the matzoh is 100% free of any concerns that it has become chometz, there is an additional requirement so that the matzoh eaten at the seder fulfills the mitzvah of eating matzoh. This matzoh must be made lishmah – meaning, that one must supervise the process and be sure that the matzoh not become chometz, specifically for the sake of fulfilling the mitzvah.

The concept of lishmah

There are several mitzvos that can be performed only with an item that is made lishmah: this means that it is manufactured with the specific intention to be used for the mitzvah. These include the mitzvos of tzitzis, tefilin, mezuzah, and matzoh. Thus, for example, the leather used in the manufacture of tefilin must be tanned specifically for the kedusha of the mitzvah of wearing tefilin. For this reason, when placing the hide into the chemical solution that makes the hide into usable parchment or leather, one must state that it is being manufactured lishmah. Even a small job such as blackening the tefilin straps should be performed specifically for the sake of the mitzvah of tefilin. For this reason, prior to repainting one’s tefillin, one should state that he is doing this for the sake of the mitzvah of tefilin.

In a similar way, the manufacture of matzoh is required to be lishmah. For this reason, before beginning work in a matzoh bakery, the workers say: Kol mah she’ani oseh hayom hareini oseh lesheim matzos mitzvah, “Everything that I am doing today, I am doing for the sake of producing matzohs that will be used for the mitzvah.”

Although the Gemara (Pesachim 40a) discusses the fact that the flour used for the mitzvah of matzoh must be prepared lesheim matzos mitzvah, it does not state clearly at what stage this is necessary. Among the early poskim, there are three opinions as to the stage from which one is required to guard the flour from becoming chometz and from which one must prepare the flour lesheim matzos mitzvah: from the time of harvesting, from the time of grinding, or from the time of kneading. Shulchan Aruch rules that it is preferable to "guard" the wheat from the time of the harvest, but it is satisfactory to use wheat that was guarded only from the time of grinding. Other poskim require lishmah from the time of the harvest. In normal usage, "shmura matzoh" refers to matzoh guarded from the time of the harvest.

Harvesting lishmah

There is a dispute among Rishonim whether any act that must be performed lishmah can be performed only by a Jew, or whether it can be performed by a non-Jew who is instructed by a Jew standing over him to perform this act lishmah. This dispute has major ramifications for many mitzvos, such as preparing hides to be made into parchment for writing tefilin, mezuzos and sifrei torah, and preparing hides for manufacture into tefilin “batim” and tefilin straps, or preparing threads for manufacture into tzitzis. According to the first opinion, hide that was tanned by a non-Jew for the sake of the mitzvah is not kosher for use. According to the second opinion, if a Jew stands and instructs the non-Jew to tan the hide lishmah and remains near him, the resulting hide or parchment can be used for the mitzvah.

Based on the above dispute, some contend that a Jew should operate the controls that cause a combine to harvest the wheat to be used for shmurah matzoh.

At times, it seems that matters were simpler when wheat was harvested by hand. A friend of mine, who was born in the Communist Soviet Union, described to me how his father harvested wheat for matzoh baking with a hand-held sickle. However, even harvesting the wheat by hand under these circumstances creates its own interesting shaylah. Poskim rule that when cutting grain for matzoh in a non-Jew’s field, one should preferably not cut the grain that he himself intends to use for mitzvas matzoh (see Sdei Chemed vol. 7 pg. 377). This is because of concern that the field might have been originally stolen, and thus the matzoh baked with wheat from this field might be considered stolen matzoh, which is invalid for matzos mitzvah. There is a complicated halachic reason why this concern does not exist when harvesting wheat for someone else to use.

The water requirements: Mayim shelanu, water that remained overnight

The Gemara states that all matzoh used on Pesach must be baked exclusively with water that remained overnight, called mayim shelanu (Pesachim 42a). One should draw this water from a spring, well, or river during twilight (or immediately before) and leave it in a cool place for a minimum of one complete night to allow it to cool down (Shulchan Aruch 455:1 and commentaries). Maharil contends that it is preferred to draw the water the day before the baking, rather than draw water several days in advance (quoted by Be’er Heiteiv 455:7). The water should not be drawn or stored in a metal vessel, since metal conducts heat and thus causes the water to become warm (Magen Avraham 455:9). In addition, the water should not be drawn or stored in a vessel that has been used previously to hold other liquids (Magen Avraham ibid.). The latter vessel is not to be used out of concern that some liquid may mix with the water, and this may cause the dough to rise faster than it would otherwise. Many contemporary poskim frown on the use of tap water for matzoh baking out of of concern that the fluoride and other chemicals introduced into the water may cause the dough to rise faster (see Piskei Tshuvos 455:7).

It goes without saying that one may not use warm water for making matzohs, nor may one work in a warm area (Pesachim 42a; Shulchan Aruch 455:2). It is important to note that the requirement for mayim shelanu is not only for the matzohs eaten at the seder; all matzohs eaten the entire Pesach must be baked exclusively with mayim shelanu.

The manufacture of the matzoh

There are many halachos implemented by Chazal to guarantee that the dough does not become chometz prematurely. For example, one must wait a day or two from when the wheat is ground until it is mixed with the water (Shulchan Aruch 453:9). This is because of concern that the flour may still be warm from the friction of the grinding, and will therefore leaven too quickly. One may not knead the matzoh dough in a place exposed to the sun or in a warm area. One must be very careful that the heat from the matzoh oven does not spread to the area where the dough is kneaded or where the dough remains until it is ready to be placed inside the oven (Shulchan Aruch 459). Thus, a matzoh factory must be set up in a way that the kneading area is close enough to the oven to allow for speedy baking of the matzoh and yet be positioned in a way that the kneading area is not heated up by the oven.

Eighteen minutes

Our original question was: I have been told that, technically speaking, if one is working on the dough constantly, one need be concerned if more than eighteen minutes elapses before it goes into the oven. On the other hand, I have also been told that one may not pause once one begins to work the dough out of concern that the dough will become chometz immediately. And I have also been told that the Gemara and Shulchan Aruch state that one cannot wait more than eighteen minutes after the water is added to the flour. Which of these statements is correct?

We now have enough background information to address this question.

As strange as this answer may seem, all the above statements are correct, as we will explain. Shulchan Aruch rules that one should not leave the dough for even a moment without working it, and that if one leaves dough for eighteen minutes without working on it, the dough becomes chometz. Furthermore, Shulchan Aruch states that once the dough has become warm from working with it, it will become chometz immediately if it is left without being worked (Orach Chayim 459:2). This implies that once the dough is warm from the kneading, it becomes chometz immediately if one stops working on it. Although there are more lenient opinions regarding whether the dough becomes chometz immediately, all opinions are in agreement that one must not allow any unnecessary waiting without working on the dough (see Mishnah Berurah 459:18; Biyur Halacha ad loc.; Chazon Ish, Orach Chayim 121:16). Thus, in practical halacha, it is really a much bigger concern that the dough is kneaded constantly than whether it actually took eighteen minutes from start to finish.

Machine Matzoh

Although the use of machine matzoh for Pesach has now become almost universally accepted, it is educational to understand the dispute that existed among nineteenth-century poskim concerning eating machine-made matzohs for Pesach. When the first factories began producing machine made matzoh for Pesach use, many great poskim, including Rav Yosef Shaul Natanson, author of the multi-volume work Shaylos u’Teshuvos Sho’el u’Meishiv, were vehemently opposed to their use on Pesach. Their opposition centered primarily over the following three major issues:

1. The economic factor: There was a major concern that the introduction of the machine matzoh would seriously affect many Jewish poor, who were gainfully employed in kneading and baking matzohs. Although the problem of Jewish poor is unfortunately still with us, it is doubtful that the increased use of hand matzohs would have significant impact on their plight.

2. The chometz factor: There were major concerns whether the factories were producing matzoh that met all the above-mentioned halachic requirements. Among the concerns raised were: Is the machinery thoroughly cleaned after each run, or does there remain dough in place, stuck to it for more than eighteen minutes? Is the dough being worked constantly, or is it left to sit after it has begun to be worked?

In the contemporary world, a factory for baking matzohs can be planned and constructed in a way that a very minimal amount of dough adheres to equipment, and mashgichim can supervise that whatever dough remains can be removed swiftly. One who purchases machine-made matzoh is relying on the supervising agency or rabbi to guarantee that the operation is run in a proper fashion.

3. The lishmah factor: There is another issue involved in the manufacture of machine matzohs – Is it considered lishmah? Is the intent of the person operating an electrically-powered machine for the sake of manufacturing matzoh considered making matzohs lishmah? The same issue affects many other halachic questions, such as the spinning of tzitzis threads by machine, and the manufacture of leather for tefilin straps and batim (or parchment). There is much discussion and dispute about this issue raised in the poskim, and it is still disputed by contemporary poskim. (See Sdei Chemed, Vol. 7, pgs. 396-398; Shu”t Maharsham 2:16; Chazon Ish, Orach Chayim 6:10 s.v. vinireh d’ein tzorech; Mikra’ei Kodesh, Pesach II pgs. 11-17.) It is primarily for this reason that most halachically-concerned people today who use machine-made matzoh on Pesach still use hand-made matzoh for the seder.

Problems that emerge during the baking:

There are two very common problems that can occur while the matzoh is being baked: A matzoh that is kefula (folded) and one that is nefucha (swollen). A matzoh kefula is a matzoh folded in such a way that the area between the folds is not exposed directly to the flame or heat of the oven. This area between the folds does not bake properly, and thus, that section of the matzoh becomes chometz-dik and must be discarded (Rema 461:5). A matzoh nefucha is a matzoh that swells up, usually because it was not perforated properly (Rema 461:5 and Taz). Thus, while baking, air is trapped inside the matzoh. The matzoh looks as if it has a large bubble in it. If the swollen area is the size of a hazelnut, the matzoh should not be used (Mishnah Berurah ad loc. #34).

To avoid discovering these problems on Yom Tov, it is a good idea to check one’s matzohs before Yom Tov to be certain that none of the matzohs are kefula or nefucha. I can personally attest to having found both among the matzohs that I had intended to use for the seder. One should also verify that the bakery separated challah from the matzohs, or else be certain to separate challah before Yom Tov.

Is there an advantage in eating only shmura matzoh the entire Pesach?

There are poskim who recommend eating only shmura matzoh the entire Yom Tov. There are two reasons cited for this practice. Some are concerned that when the grain ripens, it can become chometz even while still on the stalk. By eating no matzoh other than shmura, one guarantees that this problem not occur, since shmura wheat is harvested before it is fully ripe (Biur Halacha to 453:4 s.v. Tov). A second reason for the practice of eating only shmura is to fulfill the mitzvah of eating matzoh the entire Pesach. Although there is no requirement to eat matzoh except for the seder night, one fulfills a mitzvah each time one eats matzoh during Pesach (see Baal HaMaor, end of Pesachim). Some contend that one should strive to fulfill this mitzvah with matzoh that is made lishmah from the time of harvesting. According to both approaches, this practice is a chumra only and not halachically required.

Your very own Matzoh

The halachah is that one can fulfill the mitzvah of matzoh only by eating matzoh that is your property. Thus, one cannot fulfill the mitzvah with stolen matzah. Some have the practice of being certain that they have paid for their matzoh before Pesach, in order to demonstrate that the matzoh is definitely theirs (based on Mishnah Berurah 454:15).

There is an interesting dispute between poskim whether a guest at someone else’s seder fulfills the mitzvah with matzoh that is the property of the host. Sfas Emes (commentary to Sukkah 35a s.v. bigemara asya) contends that one does not fulfill the mitzvah, unless one owns the matzoh enough that one would be able to sell it. Since a guest cannot sell the matzoh that the host is serving, Sfas Emes contends that a host must give each of his guests their matzoh as a present before they fulfill the mitzvah. However, the universally accepted practice is to follow the opinion of the Mishnah Berurah (454:15), who states that one fulfills the mitzvah with borrowed matzoh.

We should all be zocheh to eat our matzoh this year together with Korban Pesach in Yerushalayim.

As we all know, a Jew may not own chometz on Pesach, which is included in the Torah’s double prohibition, bal yira’eh and bal yimatzei. Furthermore, the Torah commanded us with a mitzvas aseh, a positive mitzvah, to destroy any chometz left in our possession after midday on Erev Pesach.

According to most poskim, these prohibitions apply both to chometz gamur (pure chometz) and to ta’aroves chometz (chometz mixed into another product). Furthermore, the Torah prohibited benefiting from chometz from midday on Erev Pesach regardless whether a Jew or a gentile owns it. Chazal prohibited benefiting from chometz an hour earlier. In addition, Chazal instituted a penalty whereby chometz owned by a Jew during Pesach may never be used. They also required us to search our homes and property the night before Pesach for chometz that we may have forgotten.

Although a Jew may not own chometz on Pesach, there is nothing wrong with his selling his chometz to a gentile before it becomes prohibited. The Mishnah (21a) states explicitly that one may sell chometz to a gentile before Pesach, although this meant that the gentile took the chometz home with him (see Terumas HaDeshen #120). Today when we sell our chometz, we leave it in our homes and we know that the gentile does not intend to use our chometz. Does this sale present us with any halachic issues to resolve?

REASONS TO ARRANGE MECHIRAS CHOMETZ

Before addressing these issues, we should note that there are several valid reasons to arrange a mechiras chometz even if one has no chometz of any value:

1. One is required to rid one’s house and all one’s possessions of chometz. However, some items, such as toasters, mixers, wooden kneading bowls, and flour bins are difficult, if not impossible, to clean. Shulchan Aruch and Rama (442:11) recommend giving wooden kneading bowls and flour bins and the chometz they contain as a gift to a non-Jew before Pesach, with the understanding that the gentile will return them after the holiday.

However, if one does not have such a relationship with a gentile, or it is inconvenient for the gentile to store these items in his house, one needs to modify the solution so that one does not possess chometz on Pesach. Thus, one can include this chometz and these appliances in the sale of chometz.

One should not sell items that require tevilas keilim (immersing vessels in a mikveh), such as metal or glass appliances, but rent them out instead, since otherwise one will have to immerse them again according to many poskim (Pischei Teshuvah, Yoreh Deah 120:13). Alternatively, one can simply sell the chometz that is attached or inside them, but not the appliances themselves.

2. Someone who owns stocks either directly or through mutual funds and/or retirement programs has another reason to arrange selling his chometz. Although some poskim contend that one may own stocks in a chometz business over Pesach (Rav Moshe Feinstein), most poskim prohibit owning shares on Pesach of a company that owns chometz. They contend that owning part of a corporation that owns chometz is considered as if I own chometz myself (Shu’t Minchas Yitzchok 3:1). Thus, in their opinion, even if someone’s house is completely chometz-free, he should arrange a mechiras chometz to include that which he owns as part of his shares.

3. The Mishnah Berurah mentions an additional reason to sell one’s chometz — to avoid searching for chometz (bedikas chometz) in areas that are difficult to check (433:23) or where one plans to store non-Pesach items (436:32). Many poskim contend that when using the sale to preempt bedikah, it should take affect prior to the time of bedikas chometz. This way, when the mitzvah of bedikah takes affect, these areas and their chometz are already under the control and ownership of the gentile.

4. Modern manufacturing creates an additional reason why one should arrange mechiras chometz, since it is difficult to ascertain whether medicines, vitamins, and cosmetic items such as colognes and mouthwashes contain chometz. For this reason, many people perform a standard mechiras chometz even if they destroy all their known chometz and search all the areas they own for chometz.

SOURCES FOR MECHIRAS CHOMETZ

The Mishnah (Pesachim 21a) and Gemara (Pesachim 13a) discuss selling chometz before Pesach in cases that one does not expect to receive the chometz back. In these instances, the sale is fairly easy to arrange: The gentile pays for the chometz (or receives it as a gift) and takes it home with him.

However, in instances where the Jew is expecting to receive the chometz back after Pesach, how does one guarantee that the chometz indeed becomes the property of the non-Jew? Does the Jew’s expectation that he will receive the chometz back undermine the sale? Also, does the gentile really intend to buy the chometz, or does he think that this is all make-believe and that he is not really purchasing it? This would, of course, undermine the purpose of the sale.

The Tosefta provides us with background to these questions:

A Jew is traveling by ship and has with him chometz that he needs to dispose of before Pesach. However, the Jew would like the chometz back after Pesach because there is a dearth of kosher food available. (Apparently, there was no hechsher on that particular ship.) The Jew may sell the chometz to the gentile before Pesach, and then purchase it back afterwards. Alternatively, the Jew may give the chometz to the gentile as a present, provided no conditions are attached. The gentile may then return the present after Pesach (Tosefta Pesachim 2:6). Thus we see that one may sell or give away chometz to a gentile and expect it back without violating any halachos provided the agreement does not require the gentile to give it back.

REMOVING THE CHOMETZ TO THE GENTILE’S PROPERTY

Terumas HaDeshen (#120) also discusses whether you may give your chometz to a gentile as a present that he intends to return to you after Pesach. He permits this, although he stipulates that the gentile must remove the chometz from the Jew’s house (as explained by Bach, Orach Chayim 448).

This condition presents us with a problem in arranging our mechiras chometz. The gentile is willing to cooperate and purchase our chometz, but he does not remove the chometz to his own house. Is there a way to alleviate this problem, or must we forgo selling chometz?

This problem became common when Jews became extensively involved in the ownership of taverns, which was in many places one of the few forms of livelihood open to them. It became common practice to sell the whiskey to a gentile before Pesach even though it remained in the Jew’s tavern (Bach, Orach Chayim Chapter 448). This procedure seems to violate the Terumas HaDeshen’s instructions.

Before we address this question, we must first analyze why the Terumas HaDeshen requires the removal of the chometz from the Jew’s premises.

The poskim present different reasons for this stipulation, some suggesting that leaving the chometz on the Jew’s property implies that the Jew assumes responsibility for the chometz even though he no longer owns it (Magen Avraham 448:4). The halacha prohibits a Jew from being responsible for a gentile’s chometz during Pesach (Gemara Pesachim 5b; Shulchan Aruch, Orach Chayim 440:1).

Others contend that the sold chometz should be removed from the Jew’s property out of concern that the Jew might eat it by mistake since it was once his (Shu’t Radbaz #240). The halacha is that if the Jew never owned the chometz, he may leave it on his property as long as he places a very noticeable barrier around it (Gemara Pesachim 6a).

The poskim rule that transferring ownership of the area where the chometz is stored to the gentile satisfies both of these concerns (Bach 448). Thus, rather than moving the chometz onto the gentile’s property, we make the property holding the chometz into his property. Therefore, the contract selling the chometz also sells the area where the chometz is located.

If the Jew does not own the area holding the chometz but is renting it, he should rent the area to the non-Jew for Pesach rather than sell it. (To simplify matters, many Rabbonim simply rent areas to begin with, and do not sell the areas to a gentile.) Similarly, in Eretz Yisroel, where the Torah prohibited selling land to a gentile, one should rent his property to a gentile rather than sell it.

There is another approach to explain why the gentile should remove the chometz from the Jew’s property when he buys it. This opinion contends that in order to take possession of the chometz, the gentile must remove it into his property (Chok Yaakov, 448:14). This requires a bit of explanation.

WHAT MAKES A TRANSACTION VALID?

On a daily basis, we buy and sell items from merchants without paying attention when the item changes possession. – That is, at what point does the transaction become valid. Indeed for most of our daily activities, this question is not germane. I go to the supermarket to buy groceries. Does the item become mine when I pick it up to place it into my shopping cart, when I pay for it, or when I pick up the bag to leave the store? The vast majority of times it does not make a difference.

However, sometimes it makes a difference at what point the item becomes mine. If the item accidentally breaks after I paid for it, but before I picked up the bag, is it already mine or not? If the item is indeed already mine, I have no right to ask the merchant to replace it. It makes no difference whether it broke while I was at the store or after I brought it home – in either instance it is incorrect for me to assume that the merchant is responsible to compensate me. Indeed, although the merchant may be willing to replace the item, it is unclear that I may ask him to do so. The merchant may replace the item because he does not want to lose a customer, not because he has any obligation. Thus, this may qualify as coercing someone to give a present that he does not want to, something that is halachically prohibited and morally objectionable.

When selling chometz, it is of paramount importance to determine that the transaction has actually transpired. If the transaction has occurred, then the chometz now belongs to the gentile and there is no violation of bal yira’eh and bal yimatzei on Pesach. However, if the transaction has not taken affect, then the chometz still belongs to the Jew, who will violate bal yira’eh and bal yimatzei.

HOW DOES THE CHOMETZ BECOME PROPERTY OF THE GENTILE?

An item changes ownership when there is an agreement between the parties that is then followed by a maaseh kinyan, an act that transfers ownership. There are many types of maasei kinyan, each appropriate to some transactions and not to others.

Here is an example of an attempt to make a maaseh kinyan that does not work. Reuven wants to purchase a candy, and he decides to draw up a contract for the sale. This written contract does not transfer ownership of the candy to Reuven since it is not a recognized maaseh kinyan for transacting movable items. (Real estate is an example of an item for which a written contract is a maaseh kinyan.) On the other hand, the candy becomes Reuven’s property when he picks it up (assuming that the seller has agreed to the transaction and the two parties have agreed to a price) because this is a maaseh kinyan for movable items.

The poskim dispute what is the maaseh kinyan when purchasing movable items from a gentile, some contending that movable property becomes the buyer’s when he pays for it (Rashi, Bechoros 3b), others contending that it does not become his until he picks it up or takes physical possession in a similar way (Rabbeinu Tam, quoted by Tosafos, Avodah Zarah 71a). If it is a large or heavy item, then it becomes his when he pulls it or causes it to move it in some other way, or when it is delivered to his property. Thus the chometz will not become property of the gentile until he takes physical possession.

This presents us with a practical problem. Since the gentile is not bringing the chometz home with him, nor is he picking it up, there is no maaseh kinyan taking place to transfer to him the ownership of the chometz according to Rabbeinu Tam.

Several poskim suggest alternative methods of carrying out the transaction (see Mishnah Berurah 448:17). In some of these methods, one rents to the gentile the places where the chometz is stored.

Since not all poskim accept this method of transacting chometz, we perform several such maasei kinyan in order to guarantee that the chometz indeed becomes the property of the gentile. This concern is one of the reasons why some people refrain from selling chometz gamur and only use the mechirah as a back-up measure. (See also Tevuos Shor, Pesachim 21a for another reason.)

We see that conducting a proper mechiras chometz is a complicated procedure, and certainly beyond the halachic skills of the typical layman. Thus, it is inadvisable for a lay person to arrange his own mechiras chometz without a rav’s supervision and advice.

A PRIVATELY ARRANGED SALE

In one of my previous positions, I was the only rav in the vicinity who was arranging mechiras chometz. One member of my shul, an attorney, had not approached me to arrange for the sale of his chometz, which I assumed was an oversight on his part. Wishing to avoid a crisis, I approached him diplomatically to ask whether he had forgotten to take care of mechiras chometz. He replied that he had arranged his own sale with a non-Jewish acquaintance of his, and had indeed drawn up the deed-of-sale himself.

The attorney did not consult with me before he arranged this sale. In all likelihood, the contract he drew up was valid according to civil law, and therefore would be considered a valid mechirah according to some poskim (Masas Binyamin quoted by Magen Avraham 448:4). However, according to many poskim this attempt to sell chometz did not follow the rules that govern mechiras chometz (see Magen Avraham and Machatzis HaShekel). Thus, the attorney had violated bal yira’eh and bal yimatzei according to many opinions.

DIFFERENT TIME ZONES

Shimon is looking forward to his visit with his children in Eretz Yisroel for Pesach. He must make sure to mention this to his rav who is arranging his mechiras chometz. Since the sixth hour of Erev Pesach will arrive for Shimon in Eretz Yisroel many hours before it arrives for his rav in New York, Shimon’s chometz must be sold before the sixth hour of Erev Pesach in Eretz Yisroel, many hours earlier than if he were in America. The rav will make sure that the sale on Shimon’s chometz takes affect earlier than everyone else’s.

CAN I SELL CHOMETZ WITHOUT AUTHORIZATION?

Yosef stored a case of whiskey in my garage and then left for a lengthy vacation. He told me he would be back by Purim. A few days before Pesach, I notice that the whiskey is still in my garage, and I have not heard from Yosef, nor do I know how to reach him. What do I do with his whiskey? Can I arrange mechiras chometz on it without his explicit authorization?

Yehudah’s father, who lives in South Africa, is unfortunately no longer able to care for himself and suffers from dementia. Months ago, Yehudah moved his father into his own home in New York and closed up his father’s house for the time being. Now Yehudah realizes that he has no idea if his father owns any chometz in the house, or where it possibly might be. Can he authorize mechiras chometz on his father’s property without authorization?

The Gemara tells a story that impacts on these shaylos. Someone placed a large sack of chometz with a man named Yochanan the Sofer for safekeeping. On the morning of Erev Pesach, Yochanan went to ask Rebbe whether he should sell the chometz before it becomes prohibited. Rebbe ruled that Yochanan should wait to take action since the owner might still claim his property.

An hour later, Yochanan returned to ask the shaylah again and received the same reply. This happened hourly until the fifth hour, the last time at which he could sell the chometz, at which time Rebbe instructed him to sell the chometz to gentiles in the marketplace (Gemara Pesachim 13a).

There is a question that this Gemara does not address. How could Yochanan sell the chometz, if the owner had not authorized him?

The answer is that although the owner had not authorized Yochanan to sell the chometz, if it will become worthless, he should sell it as a favor for the owner. This is a form of hashavas aveidah, returning a lost object to its owner, since now he will receive some compensation for his chometz and otherwise it will become worthless (Mishnah Berurah 443:11). Similarly, both Yosef and Yehuda would be able to arrange mechiras chometz even though the owner had not authorized them (see Magen Avraham 443:4).

According to Kabbalah, searching for chometz is symbolic of searching within ourselves to locate and remove our own arrogant selves. As we go through the mitzvos of cleaning the house, searching, burning, and selling the chometz, we should also try to focus on the spiritual side of this search and destroy mission.

Question #1: When I visit Eretz Yisroel, I notice that even Nusach Ashkenaz shullen recite Hallel on the first night of Pesach. Should I be reciting Hallel with them when my family custom is not to?

Question #2: Should a woman whose husband recites Hallel in Shul on Seder night recite Hallel with a bracha before the Seder?

Question #3: When I was in Eretz Yisroel for Pesach, I davened maariv the second day of Pesach with a chutz la’aretz Nusach Ashkenaz minyan, but none of us knew whether to recite Hallel or not. What should we have done?

Hallel is our unique praise to Hashem that is reserved for special occasions. Whenever the Jews survived a crisis, they responded by singing Hallel. Thus we sang Hallel after crossing the Yam Suf and again after Yehoshua defeated the allied kings of Canaan. Devorah and Barak sang Hallel when their small force defeated the mighty army of Sisra; the Jews sang this praise when the huge army of Sancheiriv fled from Yerushalayim and when Hashem saved them from Haman’s evil decrees. Chananyah, Mishael, and Azaryah sang Hallel after surviving Nevuchadnetzar’s fiery furnace. After each of these events, Jews recited Hallel to thank Hashem for their miraculous salvation (Gemara Pesachim 117a, as explained by Rashi; cf. Rashbam ad loc.).

Before addressing the above questions, let us clarify the five different ways we recite Hallel during Pesach.

THE FIVE TYPES OF PESACH HALLEL

I. Thanking Hashem While Performing Mitzvos

In the Beis HaMikdash, the Jews sang Hallel while offering the korban pesach on Erev Pesach (Mishnah Pesachim 64a, 95a; Gemara 117a) and then again during the festive meal when they ate it that night. To quote the immortal words of the Gemara, “Could it possibly be that the Jews would offer their korban pesach without reciting Hallel?”

The Jews sang Hallel at the Seder with such fervor that a new expression was coined, “The kezayis of Pesach and the Hallel split the roof.” It is unlikely that people needed to hire roofers to repair the damage after Pesach; this statement reflects the zeal of the experience. As Chazal teach, we should sing every Hallel with ecstatic feeling and melody (Mesechta Sofrim 20:9).

The Hallel recited while offering and consuming the korban pesach is inspired by the fervor of the event. Similarly, some have the custom of reciting Hallel while baking matzos on Erev Pesach to remember the arousing passion of singing Hallel while offering korban pesach. Unfortunately, as we have no korban pesach with which to ignite this enthusiasm, we substitute the experience of baking the matzos.

II. Part of the evening davening

In the times of Chazal (Mesechta Sofrim 20:9; Yerushalmi Berachos 1:5), the Jews recited Hallel immediately after maariv in shul on Seder night, a practice continued by Nusach Sefard and in Eretz Yisroel. I will soon discuss the different reasons for this practice.

III. During the Seder

We sing Hallel as part of the Seder. This Hallel is different from the regular Hallel in several ways:

We divide this Hallel into two parts, separating the two parts with the festive Yom Tov meal. We sing the first part as the conclusion of the Maggid part of the Seder as we describe the ecstasy of the Exodus while holding a cup of wine in celebration. The bracha, Asher Ga’alanu, is recited immediately after these preliminary paragraphs of the Hallel immediately followed by a bracha upon the wine (Sefardim do not recite a bracha on this cup of wine) and drink it as the second of the four kosos.

Following the birchas hamazon after the meal, which concludes with the third cup of wine, we pour a fourth cup of wine and hold it while reciting the rest of the Hallel. Upon completing Hallel, we recite Chapter 136 of Tehillim, Nishmas, a bracha to conclude the Hallel (there are different opinions which bracha to recite), a bracha upon the wine (Sefardim do not recite a bracha on this cup of wine either), and then drink the cup of wine as the last of the four kosos.

WHY DO WE SIT FOR HALLEL AT THE SEDER, WHEREAS WE STAND THE REST OF THE YEAR?

Halacha requires that one give testimony standing, and when we recite Hallel we testify that Hashem performed wonders for us. Furthermore, the pasuk in Hallel declares, “Sing praise, servants of Hashem who are standing” (Tehillim 135:1-2), implying that this is the appropriate way to praise. At the Seder we sit because the Hallel is part of the meal and is recited while holding a cup of wine, which is not conducive to standing; furthermore, sitting demonstrates that we are free from bondage (Shibbolei HaLeket #173).

Reciting Hallel during the Seder commemorates singing Hallel while eating the korban pesach (Mishnah Pesachim 95a). Unfortunately, we have no korban pesach, so we must substitute the Yom Tov meal and the matzos.

IV. After Shacharis on the first day(s) of Pesach

We recite the full Hallel immediately following shmoneh esrei on the first day(s) of Pesach to fulfill the mitzvah of reciting Hallel on Chanukah, Sukkos, Shavuos, and the first day(s) of Pesach (Arachin 10a). The Gemara explains that we recite the full Hallel on days that either are a Yom Tov or commemorate a miracle. This Hallel can only be recited during daytime hours, which the Gemara (Megillah 20b) derives from the verse, from the rising of the sun until it sets, Hashem’s name shall be praised (Tehillim 113:3).

V. After Shacharis on the other days of Pesach

We recite Hallel with parts deleted (colloquially referred to as half Hallel) immediately following shmoneh esrei on the other days of Pesach. This reading is not part of the original takanah to recite Hallel on Yomim Tovim, but is a custom introduced later. Thus the poskim dispute whether one recites a bracha prior to reciting this Hallel. Rambam (Hilchos Chanukah 3:7) rules that one does not recite a bracha, and this is the prevalent custom among the Sefardim and Edot HaMizrach in Eretz Yisrael (Shulchan Aruch Orach Chayim 422:2). Tosafos (Taanis 28b), however, rules that one may recite a bracha on Hallel on Rosh Chodesh and the last days of Pesach, and this is the universal practice among Ashkenazim.

WHY DO WE RECITE THE FULL HALLEL EVERY DAY OF SUKKOS, BUT ONLY ON THE FIRST DAY OF PESACH?

The Gemara gives a surprising answer to this question. We recite full Hallel every day of Sukkos since each has different korban requirements in the Beis HaMikdash; on Pesach, we do not recite full Hallel every day because the same korban was offered every day. Thus the fact that a day is Yom Tov is insufficient reason to recite Hallel; there must also be something original about that particular day’s celebration. Thus, although the Seventh (and Eighth) day of Pesach is Yom Tov, full Hallel is omitted.

The Midrash presents a different explanation why full Hallel is not recited on Pesach — we should not recite it on a date that commemorates human suffering, even of the evil, since this was the day that the Egyptians drowned in the Yam Suf (quoted by Shibbolei HaLeket #174).

Now that we have a basic background to the five types of Hallel, we can now discuss the Hallel we recite at the Seder. The Gemara’s list of dates that we recite Hallel only mentions reciting Hallel in the daytime. However, other sources in Chazal (Mesechta Sofrim 20:9; Tosefta Sukkah 3:2; Yerushalmi Sukkah 4:5) include Hallel of Seder night when mentioning the different days when we are required to recite Hallel. This leads us to an obvious question:

DO WE RECITE A BRACHA ON HALLEL AT THE SEDER?

Since we recite Hallel at the Seder, should we not introduce it with a bracha? Although the universal practice today is to not recite a bracha before this Hallel, whether one recites a bracha on this Hallel is actually disputed. Here are three opinions:

1. One should recite a bracha twice; once before reciting the first part of Hallel before the meal and once before resuming Hallel after bensching (Tur Orach Chayim 473, quoting Ritzba and several others).

2. One should recite a bracha before beginning the first part of Hallel, notwithstanding the interruption in the middle (Ran; Maharal).

3. One should not recite any bracha on Hallel at the Seder (Shu’t Ri MiGash #44; Rama; Bach).

Of course, this last opinion presents us with an interesting difficulty: If Chazal instituted reciting Hallel on Seder night, why does it not require a bracha beforehand?

I found three very different approaches to answer this question:

A. Some contend that, despite inferences to the contrary, Hallel on Seder night is not a mitzvah but only expresses our rejoicing (Shu’t Ri MiGash #44).

B. Alternatively, although there is a mitzvah Seder night to praise Hashem, this praise could be spontaneous and unstructured which would not technically require reciting the structured Hallel. Since no specific song or praise is required, Chazal did not require a bracha before singing Hallel (see Rav Hai Gaon’s opinion, as quoted by Ran, Pesachim Chapter 10).

C. Although Hallel Seder night should require a bracha, we cannot do so because we interrupt the recital of the Hallel with the meal (Tur Orach Chayim 473). This approach leads us to our next discussion:

HALLEL SEDER NIGHT IN SHUL

In several places Chazal mention reciting Hallel in Shul on the first night of Pesach. Why recite Hallel in Shul, if we are going to recite it anyway as part of the Seder?

The Rishonim present us with several approaches to explain this practice.

A. In Chazal’s times, there were no siddurim and therefore the common people davened together with the chazzan or by listening to the chazzan’s prayer. (This is why the chazzan is called a Shaliach Tzibur, the emissary of the community, since he indeed prayed on behalf of many individuals.) On the days that we are required to recite Hallel, these people listened to the chazzan’s Hallel and responded appropriately and thereby fulfilled their mitzvah. However, how could they recite Hallel Seder night? They did so by reciting Hallel together with the chazzan in shul before coming home (see Gra, Orach Chayim 487).

B. A different approach contends that the community recited Hallel in shul the first night of Pesach in order to fulfill the mitzvah with a large group. Although one may recite Hallel by oneself, reciting it communally is a greater observance of the mitzvah.

Neither of these two approaches necessarily assumes that Hallel on Seder night requires a bracha. Indeed, the Chazon Ish recited Hallel in shul Seder night without reciting a bracha beforehand. There are congregations in Bnei Braq that follow this approach.

C. A third approach contends that the primary reason for reciting Hallel in shul is to recite a bracha beforehand. These poskim contend that Hallel at the Seder would require a bracha if it was not interrupted by the meal; to resolve this, Hallel is recited twice, once in Shul with a bracha without interruption, and then a second time during the Seder. According to this opinion, Hallel Seder night fulfills two different purposes:

(1) We sing Hallel to Hashem as we do on all Yomim Tovim because of his miracles; on Seder night we sing Hallel at night because that is when we were redeemed.

(2) We praise Hashem while performing the mitzvos of Seder night – haggadah, matzah etc.

Although one could fulfill both of these mitzvos by reciting Hallel one time during the Seder, one would miss making a bracha. Therefore, Hallel is recited during davening so that it can be introduced with a bracha, and is sung again during the Seder so that it surrounds the mitzvos of the night. This is the prevalent practice by Sefardim, Chassidim, and the most common approach followed in Eretz Yisroel today (see Gra, Orach Chayim 487).

At this point, we can begin to discuss the questions we raised above:

Question #1: When I visit Eretz Yisroel, I notice that even the Nusach Ashkenaz shullen recite Hallel on the first night of Pesach. Should I be reciting Hallel with them when I usually do not?

Your custom follows the poskim that reciting Hallel Seder night does not require a bracha. You should preferably follow your own practice and not recite a bracha on the Hallel, but there is no reason why you cannot recite Hallel with them. Since you do not lose anything, have in mind to fulfill the bracha by listening to the chazzan’s bracha.

However, there is another halachic issue, which is that one should not do things in a way that could cause strife. Rav Moshe Feinstein (Igros Moshe, Orach Chayim 2:94) discusses a situation of someone in chutz la’aretz who does not recite Hallel in shul on the Seder night, but davens in a Nusach Ashkenaz shul that does. The person asking the shaylah, a certain Reb Yitzchak, was apparently upset that his shul recited Hallel with a bracha on Seder night and wanted to create a commotion to change the practice. Rav Moshe forbids this and emphasizes that one should follow a path of shalom. Rav Moshe further demonstrates that if it is noticeable that Reb Yitzchak is omitting the bracha on Hallel, he must recite the bracha with them so that no machlokes results.

Question #2: Should a woman whose husband recites a bracha on Hallel in Shul Seder night recite Hallel with a bracha before the Seder?

This takes us to a new question. Assuming that one’s husband recites Hallel with a bracha on the night of Pesach, should his wife also recite Hallel before the Seder with a bracha?

WOMEN AND HALLEL

Are women required to recite Hallel?

Although Hallel is usually a time-bound mitzvah from which women are absolved (Mishnah Sukkah 38a), some poskim rule that women are obligated to recite Hallel on Chanukah and Pesach since this Hallel is recited because of miracles that benefited women (see Tosafos, Sukkah 38a s.v. Mi; Toras Refael, Orach Chayim #75). All agree that women are required to recite Hallel Seder night because women were also redeemed from Mitzrayim. Rav Ovadiah Yosef reasons that the wife or daughter of someone whose recites a bracha before Hallel on Seder night should also recite Hallel with a bracha before the Seder (Shu’t Yechavah Daas 5:34). However, the prevalent custom is not to.

Question #3: When I was in Eretz Yisroel for Pesach, I davened the second day of Pesach with a chutz la’aretz Nusach Ashkenaz minyan, but none of us knew whether we should recite Hallel or not. Should we have done so?

Assuming that this minyan consisted of people who do not recite Hallel in Shul on Pesach night, they did not need to recite Hallel, and certainly should not recite a bracha on Hallel, in their minyan. Since they are only visiting Israel, and have not yet assumed residence there, they follow their own custom in their own minyan, and their custom is to not recite a bracha on Hallel Seder night.

Reciting Hallel with tremendous emotion and reliving Hashem’s miracles rekindles the cognizance of Hashem’s presence. The moments that we recite Hallel can encapsulate the most fervent experience of His closeness.

In the merit of joyously reciting Hallel, may we see the return of the Divine Presence to Yerushalayim and the rededication of the Beis HaMikdash, speedily in our days.

The medrash teaches that one reason for the counting of the omer is so that we again experience the excitement of anticipating the receiving of the Torah (quoted by Ran, end of Pesachim). At the same time, it is unfortunate that this very same part of the year has witnessed much tragedy for the Jewish people. Indeed, the Mishnah (Eduyos 2:10) points out that the season between Pesach and Shavuos is a time of travail. One major calamity that befell us during this season is the plague that took the lives of the 24,000 disciples of Rabbi Akiva. They died within several weeks in one year between Pesach and Shavuos because they did not treat one another with proper respect (Yevamos 62b). The world was desolate for the loss of Torah until Rabbi Akiva went to the southern part of Eretz Yisroel to teach five great scholars, Rabbi Meir, Rabbi Yehudah, Rabbi Shimon bar Yochai, Rabbi Yosi, and Rabbi Elozor ben Shamua, who became the upholders of the future of Torah.

Again, in the time of the Crusades, terrible tragedies happened to the Jewish communities of the Rhine River Valley during the period between Pesach and Shavuos (Taz and Aruch HaShulchan, Orach Chayim 493). Some of these catastrophies are recorded in the Kinos that we recite on Tisha B’Av. The reciting of “Av HaRachamim” after Keriyas HaTorah on Shabbos was introduced as a testimonial to remember these holy communities who perished in sanctification of Hashem’s name rather than accept baptism.

What Practices Are Prohibited

At the time of the tragic passing of Rabbi Akiva’s disciples, the minhag was established to treat the sefirah period as a time of mourning and to prohibit the conducting of weddings during this season. It is interesting to note that although it is forbidden to hold a wedding during this season, if someone schedules a wedding during this season in violation of the accepted community practice, we do not penalize him for having done so (Tshuvos Geonim #278). Thus, although this person violated the community rules by scheduling the wedding, others may attend the wedding (see Igros Moshe, Orach Chayim 2:95). There are poskim who permit weddings under extenuating circumstances, such as concern that a delay may cause the engagement to be broken (Aruch HaShulchan 493:2).

In addition to abstaining from weddings, certain other mourning practices are also observed during the period of sefirah. One does not take a haircut during this season (Tur Orach Chayim Chapter 493). However, if there is a bris during sefirah, the mohel, the sandek, and the father of the baby are permitted to have their hair cut in honor of the occasion (Rema), but not the kvatter or those who are honored with “cheika” (Mishneh Brura 493:12). Those who are permitted to have their hair cut in honor of the occasion may even have their hair cut the evening before (Mishneh Brura 493:13).

Dancing is not permitted during the sefirah season (Magen Avraham). Listening to music is likewise prohibited (Igros Moshe 1:166; Minchas Yitzchok 1:111; Yechaveh Daas 3:30). One is permitted to teach, learn, or play music if it is for his livelihood (Igros Moshe 3:87). This is permitted since he is not playing for enjoyment. However, one should not take music lessons for pleasure.

Rav Moshe Feinstein ruled that if a wedding took place on Lag B’omer or before Rosh Chodesh Iyar (in places where this is the accepted practice, see below), it is permitted to celebrate the week of sheva berachos with live music and dancing (Igros Moshe, Orach Chayim 2:95). There are others who disagree (Shu”t Minchas Yitzchok 1:111. See Piskei Tshuvo=s Chapter 493 footnotes 39 and 81 who quotes many authorities on both sides of the question.).

Although certain mourning practices are observed during sefirah, many practices that are prohibited during the three weeks or the nine days preceding Tisha B’Av are permitted. For example, house remodeling, which is prohibited during “the nine days” preceding Tisha B’Av, is permitted during the sefirah period (Shu”t Yechaveh Daas 3:30). Similarly, although during the nine days one is discouraged from doing things that are dangerous, no such concern is mentioned in regard to the period of sefirah. Thus, although the Minchas Elozor reports that he knew of people who would not travel during sefirah, he rules that it is permitted, and that this practice is without halachic basis (Shu”t Minchas Elozor 4:44).

In a similar vein, according to most poskim, one may recite a brocha of shehechiyanu on a new garment or a new fruit during the period of sefirah (Maamar Mordechai 493:2; Kaf HaChayim 493:4). The Maamar Mordechai explains that the custom not to recite shehechiyanu is a mistake that developed because of confusion with the three weeks before Tisha B’Av when one should not recite a shehechiyanu (Maamar Mordechai 493:2). However, there are early poskim that record a custom not to recite shehechiyanu during the mourning period of sefirah (Piskei Tshuvos, quoting Leket Yosher).

It is permitted during sefirah to sing or to have a festive meal without music (Graz; Aruch HaShulchan). It is also permitted to make an engagement party (a vort) or a tnoyim during the sefirah period, provided that there is no music or dancing (Shulchan Aruch Chapter 493 and Magen Avraham).

When Do We Observe Mourning?

There are numerous customs regarding which days of sefirah are to be kept as a period of mourning. The Shulchan Aruch rules that the mourning period runs from the beginning of the sefirah counting and ends on the thirty-fourth day of the omer count (Beis Yosef and Shulchan Aruch Chapter 493; Kaf HaChayim 493:25). In his opinion, there is no celebration on Lag B’Omer, and it is forbidden to schedule a wedding on that day! The source for this opinion is a medrash that states that the plague that caused the deaths of the disciples of Rabbi Akiva ended fifteen days before Shavuos. According to Shulchan Aruch’s understanding, the last day of the plague was the thirty-fourth day of the omer. Thus, the mourning ends fifteen days before Shavuos, ending the day after Lag B’Omer.

However, the generally accepted practice is to treat the thirty-third day of the Omer count as a day of celebration (Rema and Darchei Moshe Chapter 493, quoting Maharil) because according to this tradition, the last day of the tragedy was the thirty-third day (Gra). There are several other reasons mentioned why Lag B’Omer should be treated as a day of celebration. Some record that it is celebrated because it is the yahrzeit of Rav Shimon bar Yochai, the author of the Zohar (Birkei Yosef; Chaya Odom, Klal 131:11; Aruch HaShulchan). Others say that it is celebrated because it is the day that Rabbi Shimon bar Yochai was able to leave the cave in which he had been hiding (Aruch HaShulchan). Another reason recorded for celebrating this day is because it was the day that Rabbi Akiva granted semichah to his surviving disciples (Kaf HaChayim 493:26). Others record that it was the first day that the man began falling for the Jews in the desert (Shu”t Chasam Sofer, Yoreh Deah #233 s.v. amnam yodati).

According to Maharil and Rema, the evening of Lag B’Omer should be included in the mourning period and the celebration should not begin until morning. In their opinion, Lag B’Omer is still counted as one of the thirty-three days of mourning. The aveilos period ends on the morning of Lag B’Omer because of a concept called miktzas hayom ki’chulloh, which means that the last day of mourning does not need to be a complete day (Gemara Moed Katan 19b). If one observes the beginning of the day in mourning, the entire day is included in the count of the mourning days. For this reason, someone getting up from sitting shiva does so on the morning of the seventh day. Observing mourning requirements at the beginning of the seventh day satisfies the requirement to observe the seventh day of shiva. Similarly, one satisfies the requirement to observe the thirty-third day of sefirah mourning by observing mourning only at the beginning of the thirty-third day of sefirah. According to this approach, one should not conduct a wedding on the evening of Lag B’Omer, but only in the daytime. This is because we paskin according to the opinions that the principle of miktzas hayom ki’chulloh only applies if the mourning was observed in the daytime, and it is insufficient to observe aveilos only in the evening of the seventh day.

However, there are other opinions that permit scheduling a wedding even on the evening of the thirty-third, at least under extenuating circumstances (see Gra”z 493:5; Kaf HaChayim 493:28; Igros Moshe 1:159). Some explain that since we consider Lag B’Omer to be a day of celebration, it is not counted as one of the days of mourning (see Chok Yaakov 493:6 and Kaf HaChayim 493:28). Thus, there are some poskim who contend that there are only thirty-two days in the sefirah mourning period (Gra”z 493:5). Another reason to permit scheduling a wedding the evening of Lag B’Omer is based on the opinion that rules that miktzas hayom ki’chulloh applies even when one observes the mourning only at night (Ramban in Toras HoAdam, Chavel edition page 215). Thus, according to this approach, it is sufficient to have the beginning of the night of Lag B’Omer as a mourning period. (It should be noted that according to this opinion, shiva ends in the evening of the seventh day, not in the morning.)

When Lag B’Omer falls out on Shabbos or Sunday, there is a dispute among early poskim whether one is permitted to get a haircut on Friday in honor of Shabbos. The accepted practice it to permit it (Rema 493:2 and Be’er Heiteiv ad loc.). Apparently, the combined honor of Shabbos and the approaching Lag B’Omer together supersede the mourning of sefirah. Some poskim even permit a wedding to take place on the Friday afternoon before Lag B’Omer that falls out on Sunday (Shu”t HaAlef Lecho Shelomoh, Orach Chayim #330). (Bear in mind that the custom in Europe going back hundreds of years was to schedule most weddings on Friday afternoon.)

Are those who follow the practice of observing mourning during the beginning of sefirah permitted to play music during chol hamoed? This subject is disputed by poskim, but the accepted practice is to permit music during chol hamoed (see Piskei Tshuvos 493:6).

There are several other customs that observe the mourning dates of sefirah in different ways. Some observe the mourning period the entire time of sefirah until Shavuos except for Yom Tov, Chol HaMoed, and Rosh Chodesh (and also presumably Lag B’Omer). Therefore, they permit the playing of music on Chol HaMoed and holding weddings and music on Rosh Chodesh. (One cannot have a wedding on Chol HaMoed for an unrelated reason. The sanctity of Yom Tov precludes celebrating a wedding on this day, see Gemara Moed Katan 8b.) This approach is based on an early source that states that Rabbi Akiva’s disciples died only on the thirty-three days of sefirah when tachanun is recited, thus excluding the days of Shabbos, Yom Tov, Chol HaMoed, and Rosh Chodesh (Bach, quoting Tosafos). If one subtracts from the forty-nine days of sefirah for the days of Pesach, Chol HaMoed, Rosh Chodesh, and the Shabbosos, one is left with thirty-three days. It is on these days that the mourning is observed. (This approach assumes that in earlier days they recited tachanun during the month of Nisan and during the several days before Shavuos.)

Another custom recorded is to refrain from taking haircuts or making weddings from the beginning of sefirah until the morning of Lag B’Omer, but after Lag B’Omer to observe partial mourning by refraining from weddings, although haircuts were permitted. This approach follows the assumption that the original custom of aveilus during sefirah was based on the fact that the plague that killed the disciples of Rabbi Akiva ended on Lag B’Omer. Later, because of the tragedies of the Crusades period, the custom developed not to schedule weddings between Lag B’Omer and Shavuos. However, the mourning period accepted because of the tragedies of the Crusades was not accepted as strictly, and it was permitted to take haircuts (Taz 493:2).

Still others have the custom that the mourning period does not begin until after Rosh Chodesh Iyar but then continues until Shavuos (Maharil, quoted by Darchei Moshe 493:3). This approach assumes that the thirty-three days of mourning are contiguous, but that the mourning period does not begin until after the month of Nisan is over. In Salonica they observed a Sefardic version of this custom: They practiced the mourning period of sefirah from after Rosh Chodesh Iyar until Shavuos. However, they took haircuts on the thirty-fourth day of the sefirah count (cited by Shu”t Dvar Moshe, Orach Chayim #32).

A similar custom existed in many communities in Lithuania and northern Poland, where they kept the mourning period of sefirah from the first day of Rosh Chodesh Iyar until the morning of the third day of Sivan. According to this practice, weddings were permitted during the three days before Shavuos. This practice was based on the assumption that the disciples of Rabbi Akiva died after Lag B’Omer until Shavuos (Aruch HaShulchan, based on Gemara Yevamos). Magen Avraham reports that this was the custom in his area (Danzig/Gdansk); Chayei Adam reports that this was the practice in his city (Vilna), and Aruch HaShulchan report that this was the custom in his community (Novardok). These customs are followed to this day in communities where weddings are allowed after Pesach through the month of Nisan.

Rav Moshe Feinstein points out that although these customs differ which days are considered days of mourning, the premise of most of the customs is the same: Thirty-three days of sefirah should be observed as days of mourning in memory of the disciples of Rabbi Akiva. In Rav Moshe’s opinion, these different customs should be considered as one minhag, and the differences between them are variations in observing the same minhag (Igros Moshe 1:159). This has major halachic ramifications, as we shall see.

Can One Change From One Custom to Another?

We would usually assume that someone must follow the same practice as his parents – or the practice of his community –­­ because of the principle of al titosh toras imecha, “do not forsake the Torah of your mother (Mishlei 1:8)”. This posuk is understood by chazal to mean that we are obligated to observe a practice that our parents observed. However, Rav Moshe Feinstein contends that since the different customs that are currently observed are all considered to be one minhag, changing from one custom to another is not considered changing one’s minhag, and it is therefore permitted. There is ample evidence that other, earlier poskim also agreed that a community may change its custom how it observes the mourning days of sefirah (see Shut Chasam Sofer, Orach Chayim #142). According to this opinion, the specific dates that one observes are not considered part of the minhag and are not necessarily binding on each individual, as long as he observes thirty-three days of sefirah mourning.

How Should a Community Conduct Itself?

Rama rules that although each of the various customs mentioned has halachic validity (Darchei Moshe 493:3), each community should be careful to follow only one practice, and certainly not follow the leniencies of two different customs. This is because if a community follows two different practices, it appears that Hashem’s chosen people are following two different versions of the Torah, G-d forbid.

Rav Moshe Feinstein points out that the Rama is discussing a community that has only one besdin or only one Rav. Under these circumstances, the entire community must follow the exact same practice for sefirah. However, in a city where there are many rabbonim and kehilos, each of which has its own custom regarding the observance of sefirah, there is no requirement for the entire community to follow one practice (Igros Moshe 1:159). Thus, there is no requirement that everyone in a large city follow the same custom for sefirah, unless it has been accepted that the community has one standard custom.

Of course. as in all matters of halacha, each community should follow its practices and Rabbonim, and each individual should follow the ruling of his Rav.

Attending a Wedding During One’s Sefirah Mourning

If a friend schedules a wedding for a time that one is keeping sefirah, is it permitted to attend? One is permitted to attend and celebrate a wedding during his sefirah mourning period, even listening to music and dancing there (Igros Moshe 1:159).

Thus, although I am required to have a mourning period during sefirah of at least thirty-three days, I may attend the wedding of a friend or acquaintance that is scheduled at a time that I keep the mourning period of sefirah. However, Rav Moshe rules that if one is going to a wedding on a day that he is keeping sefirah, he should not shave, unless his unshaved appearance will disturb the simcha (Igros Moshe 2:95).

We should all hope and pray that the season between Pesach and Shavuos should cease from being a time of travail, but instead revert to being a time of total excitement in anticipation of the receiving of the Torah.

A Review of the Halachos of Sefiras HaOmer

In Parshas Emor, the Torah teaches: “Hashem spoke to Moshe saying, Speak to the Children of Israel and say to them: ‘When you enter the land that I am giving to you and you will cut its harvesting, then you shall bring an omer-sized portion from the first of its harvest to the Kohen. And he (the Kohen) shall wave the omer before Hashem for your benefit, on the day after the ‘day of rest’ the Kohen shall wave it… And you should count for yourselves from the day after the ‘day of rest, from the day you bring the omer of waving, until there will be seven complete weeks. Until the day after the seventh week, you shall count fifty days.’” (Vayikra 23:9-11,15-16). It should be noted that the words in the posuk, mimacharas hashabos, which we have translated as the “the day after the ‘day of rest,’” would usually be translated “the day after Shabbos”. However, the Oral Torah (Torah shebaal peh) teaches us that the words “day of rest” here mean the first day of Pesach (Menachos 65b). Thus, the omer offering is brought on the second day of Pesach, whether or not that date falls on the day after Shabbos. From the day that we bring the omer offering we begin to count the omer, until we complete the counting of seven weeks.

The Gemara recounts a fascinating story that occurred at the time of the Second Temple. There was a group of non-believing Jews, the Baytusim, who disregarded the teachings of Chazal. (Indeed, the Baytusim also disavowed belief in reward and punishment and other basic Jewish tenets, see Avos diRabbi Nassan, Chapter 5:2). Since the Baytusim followed their own interpretation of the posuk, they decided that the korban omer must be offered on a Sunday and not necessarily on the second day of Pesach. They plotted to have Rosh Chodesh Nisan fall out on Shabbos, realizing that the second day of Pesach would then fall out on Sunday. The result would be that the korban omer would be offered on Sunday, even though it was not supposed to happen that particular year.

The Baytusim were so determined to have the korban omer offered on Sunday that they hired false witnesses in an attempt to manipulate the main Besdin to declare Rosh Chodesh Nisan on a Shabbos. Fortunately, one of the witnesses that they hired did not believe in the Baytusi creed and told the Rabbonim about the plot (Gemara Rosh HaShanah 22b). Because of this event, major changes were instituted in the type of witnesses accepted by the Besdin (Rosh HaShanah 22a).

As mentioned above, the mitzvah of counting omer begins from the day that the korban omer is offered. This implies that when there is no korban omer, there is no requirement min hatorah to count the omer (Menachos 66a). Indeed, most poskim contend that since there is unfortunately no Beis Hamikdash today and there are no korbanos, there is no mitzvah min hatorah to count omer (Ran, end of Pesachim; see Shulchan Aruch 489:3 and Mishnah Berurah). However, Chazal instituted that we should count omer even though there is no Beis Hamikdash in order to remember the mitzvah as it was at the time of the Beis HaMikdash. (Menachos 66a).

Details About the Counting

Before counting the Omer, we recite a brocha on the performing of the mitzvah. One should be careful to stand while reciting both the brocha and the counting (Rosh, end of Pesachim; Shulchan Aruch 489:1).

The Torah states: “And you should count for yourselves… seven complete weeks. Until the day after the seventh week, you shall count fifty days.” It is noteworthy that the Torah makes two statements, one that we should count seven weeks, and a second that we should count fifty days. Based on this observation, the Gemara derives that there are two mitzvohs, one to count the days and the other to count the weeks (Menachos 66a).

Tosafos raises the following question: Why does the Torah say, “Until the day after the seventh week, you shall count fifty days,” if the mitzvah is to count for only forty-nine days? Tosafos explains that the verse should be translated: “Until the day after the seventh week, which is the fiftieth day, shall you count” (Menachos 65b s.v. Kasuv.) According to this translation, there is a mitzvah to count up until the fiftieth day, which is Shavuos, but that there is no mitzvah to count the fiftieth day itself.

As mentioned above, the Gemara rules that there is a mitzvah to count the weeks. Obviously, there is no mitzvah to count the weeks until the end of the first week — at which point there is a mitzvah to state that one week of counting has been completed. From this point on, is there a mitzvah to mention the weekly count every day, or is it sufficient to count the weeks only at the end of each week? According to the latter interpretation, one counts the weeks only seven times, once at the end of each week (Tur, quoting Yesh Omrim). However, the accepted opinion is that every day of sefirah (except for the first six days) one counts the number of days and then one calculates how many weeks and days. Thus, on the eleventh day of sefirah we count, “Today is eleven days, which is one week and four days in the omer” (Shulchan Aruch, Orach Chayim 489:1). (According to the first opinion cited above [that of Tur, quoting Yesh Omrim], there is no mitzvah to count the weeks on the eleventh day. According to this opinion, the entire counting is: “Today is eleven days.”)

Some Practical Applications

Someone who counts the wrong number has not fulfilled the mitzvah. However, if he remembered immediately and corrected his error, he has fulfilled the mitzvah (Mishnah Berurah 489:32).

One should not recite the blessing without knowing the day’s exact count, even if he knows that he will hear the correct count from someone else immediately. Rather, one should first find out what the correct count is before reciting the blessing (Mishnah Berurah 489:29 and Shaar HaTziyun ad loc.).

Sefirah can be counted in any language, provided one understands what he is saying. Someone who does not understand what he is saying has not fulfilled the mitzvah, even if he counts in Hebrew (Magen Avraham).

A very common question is whether one who missed counting one day of sefirah may still recite a brocha when he counts the remaining days. Some early poskim contend that someone who missed counting one day has no mitzvah to count the remaining days since his counting of forty-nine days is no longer complete (Tur, quoting Bahag). According to this opinion, someone who missed one day may continue to count sefirah, but he is forbidden to recite a brocha since he is no longer fulfilling a mitzvah. However, other poskim contend that missing one day does not affect the upcoming days. In their opinion, each day there is a mitzvah to count the sefirah of that day even if one has not counted the preceding days (Tur, quoting Rav Hai Gaon). Shulchan Aruch (489:8) treats this shaylah as an unresolved issue. Thus he rules that someone who missed counting one day of sefirah should count the remaining days without a brocha. The count should continue because it is possible that he is still fulfilling the mitzvah. Yet he does not recite a brocha, because if he is no longer fulfilling a mitzvah the brocha would be a brocha li-vatala (a brocha recited in vain).

In this case, and all other cases where there is a doubt whether one is still fulfilling the mitzvah, it is preferable to hear the brocha from someone who is definitely required to count (Mishnah Berurah ad loc.). The person reciting the brocha must have in mind to include the other person in his brocha, and the person who is not reciting the brocha must have in mind to be included in the brocha. If there is no one available to make the brocha for him, he should count sefirah without a brocha.

An Interesting Shaylah

There is another interesting shaylah that results from the above-mentioned dispute whether each day’s sefirah counting is dependent on still having a complete count: Does a boy who becomes bar mitzvah between Pesach and Shavuos recite a brocha on the counting of sefirah? Even if the twelve-year old was counting sefirah every night very diligently, he was not fulfilling a mitzvah since he was still a minor. Thus, if the mitzvah of counting sefirah is dependent on a complete count, the bar mitzvah bochur may not have a complete sefirah count.

Many poskim discuss this issue and there is no common agreement what to do. (See for example, Birkei Yosef 489:20; Shaarei Tshuva 489:20; Shu”t Maharam Shick #269; Shu”t Har Tzvi 2:76.) Therefore, one should ask his Rav for a ruling on this shaylah.

As we mentioned above, someone who missed one day of sefirah should continue counting but without a brocha. However, someone who is not sure if he missed counting one day may still count with a brocha (Shulchan Aruch 489:8). Since it is not certain that his counting is incomplete, he can rely on the possibility that his counting is still complete with the possibility that the halacha is that one can recite a brocha even if the count is incomplete. This concept is called a sfek sfeika, which means that there are two possibilities why it is permitted to do something. In this case, the two possibilities that it is acceptable to recite the brocha allow him to recite a brocha.

Similarly, in any other case where it is questionable whether he fulfilled the requirement to count, or where the law is that he should count without a brocha on a particular night, the halacha is that he may proceed to continue counting the next night with a brocha (Mishnah Berurah 489:38).

If on a given night someone counted sefirah without reciting a brocha first, he may not recite the brocha afterwards for that day’s counting. Although he fulfilled the mitzvah of counting omer that night, he is unable to fulfill the mitzvah of making a brocha on the counting. Therefore, one should be careful not to tell someone what night of sefirah it is before one has fulfilled the mitzvah (Shulchan Aruch 489:4). The accepted practice is to respond to the question “What night is it?” by stating what was the count of the previous day.

Some Unusual Applications

What is the halacha if someone alluded to the correct number of the day’s omer count, but did so in an unusual way? For example, has someone fulfilled the mitzvah if he counted on the thirty-ninth day of the omer that today is “forty days minus one”? Is this considered a valid method of counting thirty-nine days, or must one count thirty-nine in a direct way? The halacha is that this unusual method of counting is considered counting, and he has fulfilled the mitzvah (Be’er Heiteiv 469:6).

Another shaylah about an unusual method of counting has very common application.

In Hebrew, one can allude to a number by reciting the Hebrew letter or letters that represent it. For example, one could attempt to count the eleventh day of sefirah by stating that today is yud alef b’omer, or attempt to count the thirty-third day of sefirah by counting that today is lag b’omer. Poskim dispute whether one fulfills the mitzvah if one counts this way. Whereas some poskim rule that this is a valid method of counting, other poskim rule that he has not fulfilled the mitzvah since he did not count the number explicitly (Shaarei Tshuvah 489:6).

There is a very common shaylah that results from this dispute. On the evening of Lag B’omer someone stated “tonight is Lag B’omer” before he counted sefirah. Can he still recite a brocha on the counting of sefirah that night, or do we say that he has already counted for that night and cannot recite the brocha anymore? Biyur Halacha rules that this issue remains unresolved. Therefore, one should count in the regular way to make certain he fulfills the mitzvah, but without a brocha since it is a doubt whether he is still obligated to perform the mitzvah (Biyur Halacha 489:1 s.v. moneh). On subsequent nights he would be able to resume counting with a brocha.

The Korban Omer was harvested at night, hence the mitzvah of counting Omer is at night. If the omer was not harvested at night, there is a dispute among poskim whether it could be harvested instead in the daytime (Tosafos Menachos 66a). The same dispute is reflected in a different shaylah that is germane to each of us: If someone forgot to count the omer at night, can he still fulfill the mitzvah if he counts in the daytime? Since the matter is disputed, he should count in the daytime, but without a brocha, since we refrain from making a brocha whenever it is uncertain whether one is performing a mitzvah (Shulchan Aruch 489:7). The accepted psak halacha is that he may resume counting with a brocha the following evening (Mishnah Berurah 489:34).

What Happens if…

As we mentioned above, according to most poskim the mitzvah of counting the omer is only rabbinic in our era since unfortunately the Beis HaMikdash is destroyed. Some poskim contend that since the counting is only midirabanan one is permitted to count the omer before it is definitely nightfall (Rosh and other Rishonim, end of Pesachim). Thus, the practice developed in some communities to count the omer during twilight even though it is uncertain whether it is day or night. Shulchan Aruch rules that one should preferably wait until after nightfall to count. However, someone who is davening in a shul where the people are counting before nightfall is permitted to count with them lest he forget to count later (see Shulchan Aruch 489:2-3). In this situation, Shulchan Aruch rules that he should count together with the shul without a brocha and have in mind that if he remembers later, he will count again. If he indeed remembers to count again, then he recites a brocha and counts a second time.

This ruling seems very strange. How can one count the second time with a brocha—didn’t he fulfill the mitzvah the first time he counted? Counting with a brocha should be a brocha li-vatala, a brocha recited in vain!

The answer is that when he counted the first time, he made an automatic condition that if he indeed remembers to count again later, he does not want to fulfill the mitzvah now. It is considered that he specified that he does not want to fulfill the mitzvah. However, if he forgets to count later, then the first counting he performed is valid, since his condition was not fulfilled. Thus, he will rely on the opinions that counting sefirah before nightfall is valid, and he may resume counting the following night with a brocha.

Is writing out the number count of the sefirah considered counting sefirah? If someone wrote a letter before he had counted sefirah, and he dated the letter with that night’s sefirah count, may he still count sefirah with a brocha? This issue is discussed at length by poskim. The conclusion is that although writing shows the intention of the person, it does not constitute speaking. When a mitzvah requires one to speak, such as saying Shma, reciting tefila, or counting omer, one does not fulfill his mitzvah by writing. Thus, someone who dated a letter with the night’s sefirah count before he counted sefirah can still recite a brocha on the night’s sefirah count.

As mentioned above, the Torah associates the counting of the sefirah with the offering of the korban omer. An additional idea is conveyed by the Medrash. When the Jews brought the Pesach offering in Egypt, they were eager to receive the Torah immediately. When they asked Moshe, “When do we receive the Torah?” he answered them, “On the fiftieth day”. In their enthusiasm, each of them counted every day, eagerly awaiting the exciting day on which they would receive the Torah. In commemoration of this event, we count the days from Pesach until Shavuos. (This Medrash is quoted by Ran at the end of Mesechta Pesachim.) We should all be zocheh to anticipate receiving the Torah anew on Shavuos with the same excitement and enthusiasm that our ancestors had.

Question #2: My body is intolerant to gluten. Am I required to eat matzoh on Pesach, and if so, how much?”

Question #3: How far must one go to fulfill the mitzvah of maror when the only variety available is straight horseradish?

Consuming matzoh, maror, wine or grape juice is uncomfortable for many people for a variety of reasons. Consumption of these foods exacerbates many medical conditions, such as allergies, diabetes, celiac disease, Crohn’s disease, irritable bowel syndrome, and reflux. To what extent must someone afflicted by these conditions extend him/herself to fulfill these mitzvos? Does it make a difference whether the mitzvah is required min haTorah, such as matzoh, or only miderabbanan, such as arba kosos, the mitzvah of drinking the four cups of wine at the Seder. (Similarly, the mitzvah of maror, is required today only miderabbanan since the Torah requires eating maror only when we offer the korban pesach.)

PIKUACH NEFESH

One is never required to perform a positive mitzvah when there is a potential threat to one’s life. Quite the contrary, it is forbidden to carry out any mitzvah whose performance may be life threatening. Therefore, someone who has a potentially life-threatening allergy to grain may not consume matzoh or any other grain product – ever — and this prohibition applies fully on Seder night.

NOT DANGEROUS BUT UNPLEASANT

However, must one observe these mitzvos when the situation is not life threatening, but is painful or affects one’s wellbeing? Must one always fulfill the mitzvah even though doing so is extremely uncomfortable or makes one unwell? As always, our column is not intended to provide psak halacha; that should be left for one’s personal rav. Our goal is to provide halachic background.

RABBI YEHUDAH’S HEADACHE

The Gemara reports that the great Tanna Rabbi Yehudah, who is quoted hundreds of times in the Mishnah and Gemara, suffered from the consumption of wine. The Gemara tells us the following anecdote:

Rabbi Yehudah looked so happy that a Roman woman accused him of being inebriated. He responded that he is a teetotaler, “Trust me that I taste wine only for kiddush, havdalah and the four cups of Pesach. Furthermore, after drinking four cups of wine at the Seder, I have a splitting headache that lasts until Shavuos” (see Nedarim 49b).

This passage implies that one is required to undergo a great deal of discomfort to fulfill even a mitzvah that is rabbinic in origin, and certainly a Torah-required law, such as consuming matzoh on Pesach. Based on this anecdote, the Rashba (Shu”t 1:238) requires someone who avoids wine because he despises its taste or because it harms him (“mazik”) to drink the four cups; this conclusion is quoted definitively in Shulchan Aruch (Orach Chayim 472:10). Thus, one might conclude that one must fulfill arba kosos in any non-life-threatening situation even when the consequences are unpleasant.

However, several authorities sanction abstaining from arba kosos under certain extenuating, but not life-threatening, circumstances, even though they also accept the ruling of the Shulchan Aruch! For example, the Aruch HaShulchan (472:14) permits someone who is ill to refrain from consuming the four cups on Seder night and the Mishnah Berurah rules similarly (472:35). They explain that the harm (in Hebrew, mazik) one must undergo to fulfill the mitzvah does not include physical harm, but is limited to discomfort or moderate pain.

DERECH CHEIRUS

In Shaar HaTziyun, the Mishnah Berurah explains why he permits refraining from arba kosos under such circumstances: Becoming bedridden because one consumed arba kosos is not derech cheirus, which I will translate as demonstrating freedom. His reference to derech cheirus alludes to the following Gemara:

One who drinks the wine undiluted has fulfilled the requirement of arba kosos, but he did not fulfill the requirement of demonstrating freedom (Pesachim 108b).

What does this Gemara mean? Why does drinking one’s wine straight not fulfill this mitzvah called demonstrating freedom?

The wine of the Gemara’s era required one to dilute it before drinking. Imbibing it straight was not the normal method of drinking and therefore does not demonstrate the freedom that the Seder emphasizes.

The Mishnah Berurah contends that a mitzvah whose purpose is to demonstrate that we are freemen cannot require becoming bedridden as a result. Although a potential massive headache, such as what affected Rabbi Yehudah, does not exempt one from the mitzvah, becoming bedridden is qualitatively worse. The Aruch HaShulchan rules similarly, although he omits the reasoning of derech cheirus, and simply assumes that the mitzvah could not apply under these circumstances.

(There may be a difference in opinion between the Mishnah Berurah and the Aruch HaShulchan germane to mitzvas maror. The Mishnah Berurah’s reason of derech cheirus applies only to the arba kosos, and therefore he might hold that one must eat maror even if he becomes bedridden as a result. However, the Aruch HaShulchan’s ruling may apply to any rabbinic mitzvah, and thus permit someone who would become ill from eating maror to abstain from performing this mitzvah.)

ALCOHOLIC CONTENT

Let us assume that our patient could drink grape juice without any ill result, but may have some difficulty with wine. Is there a requirement for him/her to drink wine?

The Gemara states that “One may squeeze a cluster of grapes and then immediately recite Kiddush over it” (Bava Basra 97b). Obviously, this grape juice has no alcoholic content, and yet it is acceptable for Kiddush.

However, the Gemara’s ruling that someone who drank the arba kosos without dilution does not fulfill cheirus implies that the Seder mitzvah requires a wine with alcoholic content, and therefore grape juice does not perform this aspect of the mitzvah. Nevertheless, someone who cannot have any alcohol may fulfill the mitzvah of arba kosos with grape juice (Shu”t Shevet HaLevi 9:58).

DILUTING WINE

Is it better for someone to dilute their wine with water rather than drink grape juice?

Some authorities contend that one fulfills this concept of cheirus as long as one can detect alcoholic content, even though the wine is diluted. However, before diluting our wine with water, contact the manufacturer or the hechsher, since some wines are already diluted to the maximum halachically allowable and still recite over it hagafen. The Pri Megadim (Eishel Avraham 204:16) rules that although Chazal diluted their wine significantly (Shabbos 77a), our wine is very weak and should be diluted very moderately. He contends that if one adds more water than wine the bracha becomes shehakol; one can certainly not use this wine for Kiddush or arba kosos. The Aruch HaShulchan (204:14) rules even stricter, that any added water renders our wines into shehakol and invalidates them for Kiddush or arba kosos. I suspect that this was not a dispute, but a reflection of the quality of the wine available; the wine available to the Pri Megadim could be diluted without ruining it as long as there was more wine than water, whereas that available to the Aruch HaShulchan was easily ruined.

On the other hand, diluting wine with grape juice does not jeopardize the bracha, and if the alcohol content is still noticeable still fulfills the concept of cheirus.

ARBA KOSOS SUBSTITUTES

If someone cannot drink four cups of wine or grape juice, should they simply not drink anything for the arba kosos?

The Mishnah Berurah rules that one may substitute chamar medinah, literally, the national “wine.” This follows a ruling of the Rama (483) that someone who has no available wine may fulfill the mitzvah of arba kosos with chamar medinah.

Exactly what chamar medinah includes is beyond the scope of this article. For our purposes, I will simply note that there is much discussion about this matter, some rabbonim holding that tea or coffee qualifies, others contending that it must be alcoholic, and still others maintaining that most places today have no chamar medinah.

SOME PRACTICAL SUGGESTIONS

Thus far, we have concluded that someone who will become ill enough to be bedridden may not be obligated in arba kosos, but someone who finds drinking four cups of wine or grape juice uncomfortable and even painful, but does not become bedridden as a result, is required to drink them. However, note that sometimes one may be more lenient and use a smaller cup and drink a smaller proportion of its wine than we would usually permit. These are matters to discuss with one’s rav.

WHAT ABOUT MATZOH?

Our second question above read: “My body is intolerant to gluten. Am I required to eat matzoh on Pesach, and if so, how much?”

Our previous discussion only explained the rules pursuant to drinking the four cups of wine, which is a rabbinic mitzvah. Does any leniency exist to exempt someone from eating matzoh Seder night in non life-threatening situations? Granted, that one is certainly not required or permitted to eat matzoh if doing so may be life threatening, but if the results are simply discomfort, to what degree must one extend oneself to observe a positive mitzvah min hatorah?

The Binyan Shelomoh (#47), a nineteenth century work authored by Rav Shelomoh of Vilna, the city’s halachic authority at the time, discusses this very issue. (Out of deference to the Vilna Gaon, the Jewish community of Vilna appointed no one to the title of rav from the passing of the Gaon until the government required them to do so in the era of Rav Chayim Ozer Grodzenski over a hundred and twenty years later.) In a lengthy responsum, The Binyan Shelomoh establishes how far must someone ill go to eat matzoh when there is nothing life threatening. He based his analysis on the following law:

Chazal prohibited spending more than one fifth of one’s money to fulfill a positive mitzvah (Rambam, Hilchos Arachin 8:13, based on Gemara Kesubos 50a. See also Rambam’s Peirush HaMishnayos Pei’ah 1:1).

The Binyan Shelomoh reasons that since maintaining good health is more important to most people than spending a fifth of one’s money, one is exempt from performing a mitzvah that will impair one’s health even when there is no risk to one’s life. (We find other authorities who derive similar laws from this halacha. See for example, Shu”t Avnei Nezer, Yoreh Deah #321; Shu”t Igros Moshe, Even HaEzer 1:57). The Binyan Shelomoh applies this rule to all mitzvos: One is exempt from observing any mitzvah if fulfilling it will seriously impair one’s health. Furthermore, one could conclude that if fulfilling a mitzvah causes such intense discomfort that one would part with one fifth of one’s financial resources to avoid this pain, one may forgo the mitzvah.

According to the Binyan Shelomoh, if this law is true regarding matzoh, it will certainly hold true regarding arba kosos and maror, which are only rabbinic requirements. Thus, someone who will not be bedridden as a result of consuming arba kosos or maror, but whose health will be severely impaired as a result of this consumption is absolved from fulfilling this mitzvah, as will someone to whom the consumption is so unpleasant that he would gladly part with one fifth of his earthly possessions to avoid this situation.

DIFFERENCE BETWEEN MATZOH AND WINE

If we assume that the Mishnah Berurah accepts the Binyan Shelomoh’s approach and vice versa, we would reach the following conclusion:

MATZOH:

Someone whose health will be severely impaired is not required to eat matzoh on Pesach, even if no life-threatening emergency results.

ARBA KOSOS:

In addition to the above leniencies regarding matzoh, there is an additional lenience regarding the arba kosos. Someone who will become sick enough that they will become bedridden is absolved from drinking four cups at the Seder, even though it will not result in any permanent health problems. However, it is unclear whether this latter leniency also extends to the rabbinic mitzvah of maror.

NON-WHEAT FLOURS

In the last few years, matzoh for Pesach produced from either spelt or oat flour has become available. For a variety of reasons beyond the scope of this article, only someone who may not eat regular matzoh should eat these matzohs on Pesach. However, someone who is absolved from eating matzoh on Pesach according to the above-mentioned definition, but who can eat either of these varieties of matzoh, should eat them to fulfill the mitzvah on the first night of Pesach. Someone who can tolerate both spelt and oat matzoh should eat spelt.

No discussion of this topic is complete without mention of the following responsum by the great nineteenth century authority, the Maharam Shik (Shu”t #260). Someone for whom eating matzoh or maror is potentially life threatening insisted on eating them at the Seder against the halacha. The Maharam Shik was asked whether this person should recite the bracha al achilas matzoh before eating the matzoh and al achilas maror before eating the maror!

The Maharam Shik responded that he is uncertain whether the patient may recite any bracha at all before eating the matzoh and the maror, even the bracha of hamotzi! His reason is that consuming harmful food is not considered eating, but damaging oneself, and one does not recite a bracha prior to inflicting self-harm! The Maharam then questions his supposition, demonstrating that someone who overeats recites a bracha even though he is clearly damaging himself. He therefore concludes that one does not recite a bracha when eating something that causes immediate damage. However, when eating something where the damage is not immediate, reciting a bracha before eating is required.

Pursuant to the original shaylah whether one recites al achilas matzoh before eating the matzoh, and al achilas maror before eating the maror, the Maharam Shik concludes that one should not recite these brachos in this situation. Since the patient is not permitted to eat matzoh and maror since it is dangerous to his life, he is not performing a mitzvah when eating them, but a sin of ignoring the proper care his body requires, and one does not recite a bracha prior to transgressing.

In conclusion, anyone to whom these shaylos are unfortunately relevant should discuss them with his/her rav. We found that the Shulchan Aruch rules that one is required to fulfill arba kosos even if one will suffer a severe headache as a result, and certainly if one despises the taste. However, should one become bedridden as a result or suffer severe health consequences, there are authorities who permit forgoing drinking wine or grape juice and substituting a different beverage instead that qualifies as chamar medinah. Similarly, there are authorities who permit forgoing consuming matzoh at the Seder if one would suffer severe health consequences as a result even if the situation is not life-threatening.

Although not everyone may be able to fulfill the mitzvos of eating matzoh, maror, and arba kosos, hopefully, all will be able to discuss the miracles that Hashem performed when removing us from Egypt. In the merit of joyously performing the mitzvos of Seder night, may we soon see the return of the Divine Presence to Yerushalayim and the rededication of the Beis HaMikdash, and be zocheh to fulfill all of these mitzvos including the korban pesach!

The Four Questions of Matzoh Purchasing

The First Question Is: On all other nights of the year we do not check our matzoh and bread, although we sometimes check our flour before we bake with it; on this night of Pesach we check our matzoh before eating it. For what are we checking?

The Second Question Is: On all other nights of the year we eat any kind of matzoh; on this night of Pesach, some people eat only hand matzoh, others eat only machine-made machine, and still others eat hand matzoh for the bracha and machine matzoh afterwards. What is the basis for these different practices?

The Third Question Is: On all other nights of the year we prepare our food leisurely; on this night of Pesach we eat matzoh advertised as special “18-minute matzoh.” But I thought that matzoh dough becomes chometz after 18 minutes, so all matzoh left around longer than 18 minutes before baking should be chometz. So what is special about 18-minute matzoh?

The Fourth Question Is: On all other nights of the year, no guests arrive early in order to “lift up” their food before Yom Tov, but on this night of Pesach some guests arrive before Yom Tov in order to “lift up” the matzos they intend eating at the Seder. Why do only some of my guests ask me if they can do this?

“Father, what is the answer to my four questions?”

“Son, before I answer your excellent questions, hearken to how matzoh is made.”

WE WERE ONCE SLAVES IN EGYPT

Although matzoh is the simplest of products, simply flour and water, much detail is involved at every step to process it halachically correctly. The matzoh that we eat to fulfill the mitzvah on Seder night must be “guarded,” or supervised, to guarantee that it did not become chometz.

The mitzvah of matzoh on Seder night is fulfilled exclusively with matzoh produced lishmah – that is, protecting it from becoming chometz for the sake of the mitzvah. Thus, even if we know by remote-control camera that matzoh was produced 100% kosher for Pesach, but a well-trained team of chimpanzees manufactured it, one cannot use this matzoh to fulfill the mitzvah on Seder night because it was not produced lishmah. Only adult Jews can produce matzoh lishmah (Shulchan Aruch Orach Chayim 460:1). Therefore, before beginning work each day in a matzoh bakery the workers must say: Kol mah she-ani oseh hayom, hareini oseh lisheim matzos mitzvah, “Everything that I am doing today, I am doing for the sake of producing matzos that will be used for the mitzvah.”

Although the Gemara (Pesachim 40a) discusses preparing matzoh lishmah, it is unclear how early in its production one must have active concern that it not become chometz. We need not plant the wheat for the sake of the mitzvah, since nothing at this stage can make the product chometz-dik. Until the grain can become chometz, there is no need to guard it lishmah from becoming chometz.

The early poskim have three opinions concerning the stage when one must prepare matzoh lisheim matzos mitzvah:

(1) From the time of harvesting, which is the earliest time the grain can usually become chometz.

(2) From the time of grinding, at which time it is more probable that the flour could become chometz. In earlier times, most flour mills were located alongside rivers and used the flow of the river as their power source. Thus, there is great concern that the flour could become wet and begin to leaven.

(3) From the time of kneading, when one must certainly be concerned about the possibility of chimutz (fermentation).

Shulchan Aruch (Orach Chayim 453:4) concludes that it is preferable to guard the wheat lishmah from the time of the harvesting, but that it is satisfactory to use wheat that supervised only from the time of grinding. Other poskim require lishmah from the time of the harvest (Pri Chodosh). Nowadays, shmurah matzoh generally refers to matzoh that was supervised against chimutz from the harvest.

HARVESTING CONCERNS

Fully ripe grain can become chometz even while still connected to the ground (Piskei Tosafos, Menachos 208). Thus, in order to guarantee that the grain harvested for matzoh does not become chometz, it is harvested early, before it is fully ripe (Chayei Odom 128:2; Mishnah Berurah 453:22; Bi’ur Halacha to 453:4 s.v. Tov) and when it is dry. Furthermore, we cut the wheat in the afternoon of a dry day to allow the night’s dew to evaporate in the morning. Before cutting the wheat, someone checks to see that it has not yet sprouted. A combine used to harvest shmurah wheat must be clean and dry.

The poskim dispute whether a non-Jew may operate the combine when it harvests the wheat, or whether a Jew must operate it (Sefer Matzos Mitzvah pg. 26). According to the second opinion, harvesting lishmah requires that someone who is commanded to observe the mitzvah actually cuts the grain – and operating a large combine is technically equivalent to swinging a sickle.

Sometimes, it seems that life was simpler when people harvested wheat by hand. A friend of mine born in the Soviet Union once described how his father harvested wheat for matzoh baking with a hand sickle. Even today, some people are mehader to use hand-cut flour for their Seder matzos.

After cutting, the wheat must be stored and transported in a way that guarantees that it remains dry (Sdei Chemed, Vol. 7 pg. 383), and one must make sure that it always remains shamur by an observant Jew (Bi’ur Halacha 453:4 s.v. ulipachos). Furthermore, one must be careful to store it a way that it does not become infested by insects. One must also check grain samples for signs of sprouting, which is considered a chimutz problem (see Rama 453:3). There is a well-established custom that an experienced posek checks the grains before they are ground (Daas Torah to 453:1 s.v. ve’od).

GRINDING THE FLOUR

As mentioned above, most poskim require supervising the grain lishmah from chimutz from the time it is ground into flour. Nowadays, matzoh sold as kosher l’pesach is supervised at least from the time it is ground. This should include care that the wheat was not soaked before it was ground, which is common practice in many places. Furthermore, a mashgiach must carefully inspect the milling equipment to ensure that no non-Passover flour remains in the grinders and filters.

Chazal instituted many halachos to guarantee that the dough does not become chometz prematurely. For example, one should not bake matzoh with freshly-ground flour, but wait a day or two after the grinding to allow the flour to cool so that it does not leaven too quickly (Shulchan Aruch 453:9). They were also concerned that one should not bag the Pesach flour in old sacks previously used for chometz-dik flour. In many countries, non-Pesach grains are covered with leaves before grinding in order that they should be moist when they are ground. This facilitates separating the different parts of the kernel. Of course, this is prohibited for Pesach-dik flour.

SPECIAL WATER: MAYIM SHELANU

Pesach matzoh must be baked exclusively with mayim shelanu, water that remained overnight (Gemara Pesachim 42a). This means that one draws water from a spring, well, or river immediately before twilight and leaves it in a cool place for a minimum of one complete night to allow it to cool (Shulchan Aruch Orach Chayim 455:1 and commentaries). One may draw water for several days at one time (Shulchan Aruch 455:1), provided one draws the water immediately before twilight and then stores it in a cool place, although some poskim prefer that the water be drawn freshly each night (Maharil quoted by Ba’er Heiteiv 455:7). The water should not be drawn or stored in a metal vessel since metal conducts heat and warms the water (Magen Avraham 455:9). In addition, the water should not be drawn or stored in a vessel that has been used previously to hold other liquids since some liquid may mix with the water, and this may cause the dough to rise faster than otherwise (Magen Avraham ibid.). Many contemporary poskim discourage using tap water for matzos because of concern that fluoride and other chemicals introduced into the water may cause the dough to rise more quickly (see Mo’adim U’zemanim 3:261). It is important to note that the requirement for mayim shelanu is not only for the matzos eaten at the Seder, but also for all matzos eaten during the entire Pesach.

The words mayim shelanu, which mean water that rested overnight, also translate as “our water.” This once led to a humorous incident recorded by the Gemara: When Rav Masneh told the public in Papunia that they must use mayim shelanu to bake their matzos, the following day a long line of people stood outside his door, requesting that he provide them with water to bake their Pesach matzos! At this point, he clarified to them that mayim shelanu means “water that rested” and not “our water” (Pesachim 42a).

KNEADING THE DOUGH

One may not knead matzoh dough in a warm area or in a place exposed to the sun. Similarly, one must cover the windows so that no sunlight streams through (see Mishnah Berurah 459:2). Furthermore, one must be very careful that the tremendous heat from the oven does not spread to the other parts of the bakery, warming dough before it is placed into the oven (Shulchan Aruch 459:1). Thus, one must construct a matzoh factory so that dough can be transported to the oven quickly without exposing the kneading area to heat from the oven.

Once the flour and the water are mixed, one must strive to produce the matzoh as quickly as possible (Shulchan Aruch Orach Chayim 459:1). If dough is left un-worked for eighteen minutes, it is regarded as chometz. However, if one works on the dough constantly, we are not concerned if more than eighteen minutes elapses before placing it into the oven. On the other hand, once one begins to work the dough it warms up and may begin to leaven if left idle. Therefore the Shulchan Aruch (Orach Chayim 459:2) rules that once one begins working with the dough, it becomes chometz immediately if one leaves it idle. Although there are more lenient opinions as to whether the dough becomes chometz immediately, all agree that one must not allow unnecessary delay without working the dough (see Mishnah Berurah 459:18; Bi’ur Halacha ad loc.; Chazon Ish, Orach Chayim 121:16). Thus, practically speaking, it is far more important to work constantly on the dough to ensure that it does not begin to leaven, than to guarantee that it takes eighteen minutes from start to finish.

One should not assume that all hand matzoh bakeries have the same standard of kashrus. I once visited a hand matzoh bakery and observed dough sitting on the table ready for baking without anyone working on it. I think that people paying the kind of money this bakery charges for its finished product should not receive matzoh that is only kosher bedei’eid (after the fact).

It is of course a much bigger concern if dough from an earlier batch is not cleaned off hands and equipment and mixes into later batches. All equipment must be cleaned thoroughly to make sure this does not happen.

BAKING PROBLEMS

Several problems can occur during the baking of the matzos. If the baker leaves a matzoh in the oven too long it burns, and if he removes it too soon it becomes chometz. Even if he removes a matzoh from the oven before it is fully baked, he may not return it to the oven to finish (Rama 461:3).

Certain other problems can occur while matzoh is baking. Two very common problems are that matzoh becomes kefulah (folded) or nefucha (swollen). A matzoh kefulah is folded inside the oven in such a way that the area between the folds is not exposed directly to the flame or heat of the oven. This area does not bake properly making the matzoh chometz-dik (Rama 461:5). One may not use the folded part of the matzoh nor the area immediately around the fold (Mishnah Berurah 461:28).

A matzoh nefucha is a matzoh that swells up, usually because it was not perforated properly (Rama 461:5). During baking, air trapped inside the matzoh develops a large bubble. If the swollen area is the size of a hazelnut, the matzoh should not be used (see Mishnah Berurah 461:34 for a full discussion).

To avoid discovering these problems on Yom Tov, one should check one’s matzos before Yom Tov to ascertain that none of the matzos are kefulah or nefucha. I can personally attest to finding both among matzos that I intended to use for the Seder.

Of course you may ask, “Why didn’t the bakery mashgiach notice these matzos and remove them?” I too am very bothered by this question, but nevertheless, I and many other people have found that the matzos one purchases often include kefulos and nefuchos.

Now, my dear son, I am glad you have been so patient, because now I can answer your first question: “On this night of Pesach we check our matzoh before eating it. What are we looking for?” We are checking that there are no folded matzos, or bubbles in the matzos the size of a hazelnut.

At this point, I think we can begin to answer the second question:

“On this night of Pesach, some people eat only hand matzoh, others eat only machine-made machine, and still others eat hand matzoh for the bracha and machine matzoh afterwards. What is the basis for these different practices?”

Although most people today accept the use of machine matzoh for Pesach, it is instructional to understand a major dispute that existed among nineteenth century poskim over their use. The two main protagonists in the original 1850’s controversy were Rav Shlomoh Kluger, Rav of Brody, and the Shaul Umeishiv, Rav Yosef Shaul Natanson. Both of these renowned poskim, as well as dozens of other great Rabbonim who became involved in this dispute, were gedolei yisroel. Unfortunately, the machlokes over the use of machine matzos became as heated as the temperature of the matzoh ovens, with each side issuing broadsides and rallying support from other rabbonim.

Rav Shlomoh Kluger opposed the use of machine-made matzoh on Pesach primarily because of the following three concerns:

1. The economic factor: He was concerned that introduction of machine matzoh would seriously affect the livelihood of many Jewish poor who were employed kneading and baking matzos.

2. The chometz factor: There were major concerns about whether the factories’ matzoh met all the above-mentioned halachic requirements. Among the concerns raised were: Is all dough cleaned off the machinery, or does dough stick to the equipment and remain in place for more than eighteen minutes? Does the machinery work the dough constantly, or does it sit after it has begun to be worked?

Apparently this was a big concern in the early matzoh bakeries. In a teshuvah dated Monday, Erev Rosh Chodesh Nisan 5618 (1858), the Divrei Chayim (Shu’t 1:23) refers to machine matzoh as chometz gamur (unquestionably chometz) based on the way it was produced.

3. The lishmah factor: Another issue involved in the manufacture of machine matzos is whether it is considered lishmah? Is the intent of the person operating an electrically-powered machine considered as making matzos lishmah? The same issue affects many other halachic questions, such as the spinning of tzitzis threads by machine, the manufacture of leather for tefillin straps and batim, and making hide into parchment. Some poskim contend that pushing the button to start a machine is not sufficient to make it lishmah since the pushing of the button only produces the very first action, and the rest happens on its own and is not considered made lishmah (Shu’t Divrei Chayim 1:23). There is much discussion and dispute about this issue in the poskim (see for example, Shu’t Chesed L’Avraham 2:OC:3; Shu’t Maharsham 2:16; Shu’t Achiezer 3:69 at end, Sdei Chemed Vol. 7 pgs. 396-398; Chazon Ish, Orach Chayim 6:10 s.v. vinireh d’ein tzorech; Shu’t Har Tzvi, OC#10; Mikra’ei Kodesh, Pesach II pgs. 11-17.). It is primarily for this reason that many people today who use machine-made matzoh on Pesach, still use hand-made matzoh for the Seder.

It is also curious to note that the initial matzoh machines over which these poskim debated were nothing more that hand turned rollers that quickly made a large quantity of thin dough into circles the way a cookie cutter operates. They enabled a fantastic increase in the output of one small factory.

Thirty years after the original dispute, the issue was still heated as evidenced by the following teshuvah of Rav Yehoshua Trunk of Kutno, widely acknowledged in the latter half of the nineteenth century as the posek hador of Poland.

“On the subject of the new idea brought to knead matzos by machine, G-d forbid that one should follow this practice. Over thirty years ago, all the Gedolei Yisroel in our country prohibited it. At their head were the Av Beis Din of Tshechnov; Rav Yitzchok Meir of Gur (The Chiddushei Rim, the first Gerer Rebbe); and Rav Meir, the Rav of Kalish; all of whom signed the declaration prohibiting their use. Not a single individual was lenient about this matter. I therefore say to our brethren, ‘Do not separate yourselves from your brethren since all the gedolim in our country prohibited this machine and virtually all the people accepted this prohibition” (Shu’t Yeshu’os Molko, Orach Chayim #43). Thus, it appears that in central Poland, where these gedolim lived, hand matzos were used almost exclusively.

Similarly, in a teshuvah penned in the year 5635 (1895), the Avnei Nezer (Orach Chayim #372), renowned posek and gadol hador a generation later, echoed this sentiment with emphasis. He writes that although he had never seen a matzoh factory, he prohibited eating this matzoh based on the fact the previous generation’s poskim had prohibited it, quoting Rav Yehoshua of Kutno.

At about the same time that the Avnei Nezer wrote his above-quoted responsum, the Maharsham (Shu’t 2:16) was asked by the Rav of St. Louis, Missouri, Rav Zecharyah Yosef Rosenfeld, about a matzoh machine that took a half hour to prepare the matzoh. Rav Rosenfeld was highly concerned about several problems regarding this machine. The Maharsham ruled that if all the equipment is kept cool and all the other requirements are met, then the matzoh may be used.

In the contemporary world, one can plan and construct a factory for baking matzos so that a minimal amount of dough adheres to equipment, and mashgichim can supervise that whatever dough sticks is swiftly removed. Someone who purchases machine-made matzoh is relying on the supervising agency or rabbi to guarantee that the operation runs properly.

Many rabbonim and communities contend that it is preferable to use machine matzos because one can control the product better – thus in German communities and in “the old yishuv” in Eretz Yisroel, machine matzos were preferred. Rav Shlomoh Zalman Auerbach zt”l, and his brother-in-law Rav Sholom Shvadron zt”l only ate machine matzos on Pesach, as well as Rav Yosef Breuer zt”l, and I have been told of many other gedolim who ate only machine matzos on Pesach.

Among the reasons quoted for favoring machine matzos are:

1) Kneading by hand takes considerably more time before the matzoh is ready for baking. In addition, the dough is likely to warm up considerably by the hands of the kneader, which may lead to it becoming chometz.

2) Hand matzos are of uneven thickness, so that some parts of the matzoh are burnt while other parts may still be incompletely baked, thus there could be a problem of a matzoh being removed from the oven before it is uniformly baked.

3) Machine matzos are thinner and thus less susceptible to leavening.

Although the following may be unappetizing, I have witnessed someone leaning over the table busily kneading his hand matzoh, while beads of perspiration are falling into the matzoh. Aside from the lack of sanitary conditions, there are also kashrus concerns about matzoh produced this way.

On the other hand, many Chassidic circles eat only hand matzos on Pesach, following the long list of Chassidic poskim who strongly opposed machine matzos. In between these two approaches are those who feel that the kashrus of machine matzos is fine or even preferred, but who are concerned about whether matzoh produced by a machine is considered lishmah. To avoid any halachic problem, they use hand matzos at the Seder, but eat machine matzoh the rest of Yom Tov.

At this point, my son, I can answer your Third Question:

“On all other nights of the year we do not rush to prepare our food quickly, on this night of Pesach we eat matzoh that is advertised as ‘18-minute matzoh.’ What do they mean that they are selling 18-minute matzoh?”

Ideally, one should stop every matzoh machine every eighteen minutes to guarantee that the equipment is completely clean. However, factory owners feel that this is a non-profitable way to operate a matzoh factory. Thus, the equipment usually runs constantly with the hope that no dough sticks to it and remains from one batch to the next. To avoid this problem, many people who use machine matzoh insist on using only matzoh produced after the equipment was stopped for a thorough cleaning and examination. This matzoh is usually called “eighteen minute matzoh,” that is, the machine has not been running for eighteen minutes since it was last thoroughly cleaned.

Different hechsherim have different standards – thus, whether some dough remains on the equipment longer than eighteen minutes will depend on how tight the hechsher’s standards are. It is fair to assume that if the factory is not stopped for cleaning every eighteen minutes that some dough remains on the equipment for more than eighteen minutes from one production to the next. However, even if dough was abandoned on the equipment for over 18 minutes, it is batail, nullified, in the final product.

To quote a friend’s recent observation: “I went to a major matzoh bakery a few years ago where they had two runs simultaneously. One was mehadrin, where they stopped the equipment every 16 minutes for cleaning. The other production was constant, and we witnessed piles of dough building up along the sides of the conveyor belt that eventually mixed into the production dough.”

The Fourth Question was:

“A guest once asked me if he could pick up the matzos on Erev Pesach that he was planning on eating at the Seder. Why did he request this, and why have I never heard of this before?”

The halacha is that to fulfill the mitzvah of eating matzoh, the matzoh must be your property. Thus, one cannot fulfill the mitzvah with stolen matzoh. Some have the practice of being certain that they have paid for their matzoh before Pesach to demonstrate that the matzoh is definitely theirs (based on Mishnah Berurah 454:15).

There is an interesting dispute between poskim as to whether a guest at someone else’s Seder fulfills the mitzvah with matzoh that belongs to the host. Sfas Emes (commentary to Sukkah 35a s.v. biGemara asya) contends that one can fulfill the mitzvah of matzoh only with matzoh that one owns to the extent that one would be able to sell it. Therefore, a host must give to each of his guests their matzoh as a present before they eat the mitzvah or they have not fulfilled the mitzvah. However, the universally accepted practice is to follow the opinion of the Mishnah Berurah (454:15) who states that one fulfills the mitzvah with borrowed matzoh.

May we all be zocheh to eat our matzoh this year together with the Korban Pesach in Yerushalayim.

Some Kitniyos Curiosities

Question #1: A certain rav told me that he was unhappy that some kosher for Pesach apple sauce products contain vitamin C, which he claims is kitniyos. But I see some reliable Ashkenazic hechsherim containing vitamin C. Does that rav have his facts wrong?

Question #2: My sister married a Sefardi, who eats rice on Pesach. Does this mean that I will be unable to eat in their house on Pesach?

Question #3: I grew up in a Sefardi home where we ate kitniyos, but have kept the practice not to eat kitniyos since I married an Ashkenazi man. We will be visiting my parents for Pesach, who now have two sets of Pesach pots, one set that they keep kitniyos free to accommodate the Ashkenazi family members. May I help my mother cook kitniyos food on Yom Tov that I may not eat?

Although the Torah’s prohibition against eating, benefiting from, and owning chometz on Pesach applies only to leavened foods made from the five grains (wheat, barley, spelt, oats, and rye), Ashkenazic Jews and many Sefardim have accepted the practice not to eat rice and other grain-like products on Pesach even when these species are not one of the five grains. We refer to this as the prohibition against eating kitniyos.

The poskim provide several reasons for this custom, including that:

(1) Chometz grains often are mixed into the kitniyos (Tur Orach Chayim 453; see Taz 453:1 and Mishnah Berurah 453:6).

(2) One can bake Kitniyos varieties into a type of bread or cook them into cereal that might confuse unlettered people to think that one may eat chometz on Pesach (Taz 453:1, quoting Smak).

(3) Kitniyos varieties bear a physical resemblance to the five grains (Gra ad loc.).

A contemporary application that is very germane to large scale food production is the question whether products grown on a medium of soybeans, corn, or other kitniyos are prohibited as kitniyos or not. Some modern poskim refer to these products as “kitniyos shenishtanu,” kitniyos that have undergone a transformation and therefore permit their use. According to this opinion, Vitamin C, sweeteners, enzymes, thickening agents such as xanthan gum, and a variety of other modern food production aids may be used in Pesach products even though their major source is kitniyos.

The basis for this shaylah is a dispute among early poskim whether a prohibited substance that has completely transformed remains non-kosher. The Rosh (Berachos 6:35) quotes a dispute whether musk, a fragrance and spice derived from the gland of several different animals, is kosher or not. He cites Rabbeinu Yonah as permitting musk even if it originated as a non-kosher item, because it has become a new substance and thus becomes permitted. Rabbeinu Yonah rallied support to his thesis from the halacha that if meat or some other prohibited substance lands in honey, it eventually metamorphosizes into honey and becomes permitted. Rosh, after quoting Rabbeinu Yonah’s opinion, concludes by saying “I think even his proof needs to be proved,” implying that if the source of honey was a non-kosher item, the Rosh would consider it non-kosher. Nevertheless, the Rosh in a responsum (24:6) quotes Rabbeinu Yonah approvingly. Because this teshuvah is an interesting insight in the laws of Pesach, I quote it verbatim:

“I never saw anyone who prohibited using honey on Pesach out of concern that flour may be mixed in because this is uncommon, and if some mixed in before Pesach it would be permitted. Furthermore, if we began prohibiting honey because of prohibited admixtures then we must prohibit honey all year round since some say that they add non-kosher meat that turns to honey. However, Rabbeinu Yonah wrote that even if they added non-kosher meat it is permitted to consume the honey since the meat dissolves and becomes honey — We look at what it became.”

In this responsum we see the Rosh favorably quoting Rabbeinu Yonah’s position that prohibited substances become permitted when they metamorphosize. Rabbeinu Yonah assumed that although honey has meat added to it, halachic practice still permits it. Thus, custom demonstrates that a transformed product is no longer viewed as its original source.

Although Shulchan Aruch (Orach Chayim 467:8) permits honey purchased from a non-Jew on Pesach, he states that it is permitted “because we do not assume that any problems occurred,” implying that he disagrees with Rabbeinu Yonah’s reason (Gra; Chok Yaakov). The Rama there prohibits this honey, so he certainly disputes Rabbeinu Yonah’s reason. This is further borne out by a ruling elsewhere in Shulchan Aruch (Yoreh Deah 114:12) where he prohibits the use of saffron in places where wine or meat is added to it even though it appears as pure saffron.

The Magen Avraham (216:3) cites proof against Rabbeinu Yonah from the Gemara that states that it is a chiddush that the Torah permits milk since it is formed from animal blood. Thus we see that had the Torah never permitted milk, we would consider it prohibited blood despite its obvious physical change. Similarly, reasons Magen Avraham, musk should remain non-kosher despite its physical change, and also honey or any other forbidden material that underwent a transformation.

Nevertheless, some poskim, including the Taz (Orach Chayim 216:2) and Eliyah Rabbah (216:4), rule like Rabbeinu Yonah. How do they respond to Magen Avraham’s proof that milk would be prohibited as blood despite its radical change had the Torah not expressly permitted it?

Chok Yaakov (467:16) answers Magen Avraham’s question by pointing out that the pasuk is necessary to teach that milk is a permitted substance, because without this verse I would assume that milk is as prohibited as the original blood itself. Thus there is no proof here that a transformed prohibited substance remains prohibited.

As we mentioned before, although Shulchan Aruch, Rama, and Magen Avraham reject Rabbeinu Yonah’s approach permitting transformed substances, we find other later authorities permitting them. For example, Chasam Sofer (Shu’t Yoreh Deah #117) permits oil extracted from grape seeds retrieved from non-kosher wine because he considered the oil a new product. He bases himself on the above quoted Chok Yaakov who permitted honey made from non-kosher substances.

Does this mean that the Chasam Sofer followed the analysis of the Chok Yaakov and completely rejected the decisions of Shulchan Aruch, Rama, and Magen Avraham? Not necessarily! Perhaps he contends that Shulchan Aruch, Rama, and Magen Avraham only reject Rabbeinu Yonah’s approach when it comes to permitting something prohibited by the Torah, but would rely on it when it comes to rabbinic prohibitions like stam yeinam.

This compromise position would diverge from the Taz and Chok Yaakov who accepted Rabbeinu Yonah’s approach completely and permitted transformed substances even when the potential prohibition was min haTorah (as did the Rosh in his Teshuvah).

Two other later substantive halachic sources also permitted foods that transformed from rabbinically prohibited substances:

1. Rav Meir Arik permits drinking a coffee-type drink made from roasted dried grape seeds that were the byproducts of prohibited wine (Shu’t Imrei Yosher 2:140).

2. The Pri Megadim (Mishbetzos Zahav 216:2) implies that he would rely on Rabbeinu Yonah’s position when we are dealing with an issur dirabbanan (although in Eishel Avraham [ad loc.] he implies that it is bateil, but will maintain its prohibited identity if not bateil). The Mishnah Berurah (216:7) quotes the dispute among the poskim whether a transformed prohibited substance becomes permitted and then concludes that one may use musk as a flavoring agent when it is less than one part in sixty in the final product. This demonstrates that he accepts the concept of “transformed food,” nishtanu, at least in regard to a rabbinic prohibition.

Many hechsherim permit use of kitniyos shenishtanu, reasoning that since the Mishnah Berurah permitted even a prohibited substance that has changed when its bitul is questionable, he would certainly permit kitniyos that changed, which does not qualify even as a rabbinic prohibition. Upon this basis, many responsible hechsherim permit the use of enzymes, sweeteners, xanthan gum, and citric, ascorbic, and erythorbic acid made from kitniyos.

Other contemporary poskim contend that although these products are kosher l’pesach bedieved (after the fact), one should not lechatchila arrange a hechsher upon this basis. Thus, the rav mentioned at the beginning of the article was upset that they relied lichatchila on this lenience, feeling that it should only be applied bedei’evid.

BITUL OF KITNIYOS

There is another reason why these products may be eaten, even if one does not want to accept that kitniyos shenishtanu is permitted or to permit it lichatchila. The poskim dispute whether kitniyos prohibits other food in which it became mixed. Terumas HaDeshen (#113) prohibits eating food which kitniyos became mixed in. However, accepted practice is to follow the Rama (453:1) who permits it, even if the kitniyos percentage is substantive, as long as it is less than 50% (Chok Yaakov 453:6). Thus, even if we assume that a hechsher that permits kitniyos shenishtanu is mistaken, if one added kitniyos to one’s food by mistake, one may eat the resultant product. Many authorities rule that one may eat the finished product even if the kitniyos was added for flavor and even if added intentionally, provided it was added before Pesach (Shu’t Be’er Yitzchak #11). According to this approach, even a sweetener made of kitniyos will not prohibit the final product even if we assume that kitniyos shenishtanu is prohibited. Therefore, although the Rav may be unhappy with Vitamin C derived originally from a kitniyos base as an ingredient in a Pesach product, one may certainly eat the final product.

This leads us directly to our second question above:

My sister married a Sefardi, who eats rice on Pesach. Does this mean that I will be unable to eat in their house on Pesach?

Although I have read responsa from contemporary Rabbonim requiring Ashkenazim to kasher pots used to cook kitniyos, this is by no means obvious. As I mentioned above, kitniyos that fell by mistake into other Pesach-dik food becomes bateil as long as the non-kitniyos food is the majority. Based on this, many authorities contend that Ashkenazim may cook in pots previously used for kitniyos since whatever kitniyos flavor transferred to food cooked in the pots will certainly be nullified (Shu’t Zera Emes 3:48). Others prohibit using pots that absorbed kitniyos, stating that the minhag is to not use either the kitniyos food or the pots (Shu’t Rav Pe’alim 3:30; Shu’t Maharam Shick, Orach Chayim #241). Still others follow a compromise position, ruling that one should not use the pots within 24 hours of cooking kitniyos, but permitting use of the pots after 24 hours without kashering (Kaf HaChayim 453:27).

By the way, many Sefardim do not eat kitniyos on Pesach, and many follow an approach that prohibits some kitniyos species. For example, most North African Sefardim (Moroccan, Algerian, Tunisian, and Egyptian) do not eat any kitniyos on Pesach, following the same custom as Ashkenazim; this was also the practice of many Turkish communities (Shu’t Lev Chayim 2:33). Although Iraqi communities usually ate kitniyos on Pesach, many families in Baghdad did not eat rice and most did not eat chickpeas (Rav Pe’alim 3:30). Similarly, the Chida reports that the Sefardim in Yerushalayim in his day did not eat rice.

The last question raised above is:

“I grew up in a Sefardi home where we ate kitniyos, but have kept kitniyos since I married an Ashkenazi man. We will be with my parents for Pesach, who now have two sets of Pesach pots, one set that they keep kitniyos free to accommodate the Ashkenazi family members. May I help my mother cook kitniyos food on Yom Tov that I may not eat?”

Although it should appear that there is no halachic issue here, there is indeed a discussion among poskim whether she may help her mother cook. Shu’t Zera Emes, authored by Rav Yishmael Cohen, an eighteenth century Italian posek of a community that did observe the prohibition of kitniyos, prohibits members of his community from cooking kitniyos for Sefardim who did not observe the custom. His reasoning is very instructive.

The Rama (527:20) quotes an early Ashkenazi Posek, the Mahari Weil, who ruled that a person fasting on Yom Tov, perhaps because he had a bad dream, may not cook, either for himself or for someone else. The reasoning of the Mahari Weil is that cooking is actually prohibited on Yom Tov just like every other melacha , and the Torah permits cooking and other food preparation only because Yom Tov is meant for enjoyment. But someone who is not eating on Yom Tov is treating the day as completely holy and therefore may not cook either for himself or for others.

Similarly, the Zera Emes reasons that someone who has accepted not to eat kitniyos may not cook them on Yom Tov, because as far as he is concerned, one may not eat these foods on Yom Tov. Once we have established that one may only cook if one may eat, the same logic dictates that one may only cook what one may eat. According to this line of reasoning, a cook who does not eat gebrochst may not cook gebrochst for a household that does.

However, there are grounds to be lenient and allow this woman to help her mother on Yom Tov even with the kitniyos food. The Mishnah Berurah quotes several prominent poskim who dispute with Mahari Weil’s line of reasoning, contending that not being able to eat does not prohibit one from cooking on Yom Tov. Thus, a person who is fasting may cook, and certainly someone may cook food for other people, even if she does not eat it herself.

CONCLUSION

One question often raised about kitniyos is:

If rice was kosher for Pesach in the days of Chazal, why must we be frumer than Chazal and prohibit what they permitted?

The Mordechai (Pesachim #588) raised this excellent question. He explains that in the days of Chazal the general public was more knowledgeable and careful, and therefore there was no concern that someone would confuse kitniyos with chometz. Nowadays, however, we cannot allow room for error since permitting rice and other kitniyos varieties may lead someone to a serious error.

The continuing prohibition against eating kitniyos applies because of the rule of al titosh Toras imecha, “do not forsake the teaching of your mother” (Mishlei 1:8), that is, customs accepted by the Jewish people (see Gemara Berachos 35b). In addition to keeping commandments of the Torah and the prohibitions instituted at the times of the Mishnah and Gemara, we are also required to observe those restrictions that Jewish communities accepted (Shulchan Aruch, Yoreh Deah 214:2).

The Gemara (Berachos 35b) teaches that the pasuk (Mishlei 1:8) Listen my son …to the teaching of your mother refers to the practices accepted by the Jewish people. Just as a mother has an emotional, instinctive understanding what is best for her children, Klal Yisroel inherently understands what is best for transmitting to its future generations the spirit of our mission in this world. Therefore when Klal Yisroel, or a community of Klal Yisroel, adopts a minhag such as kitniyos, there is an inherent understanding of the need and value for this practice that transcends the more obvious reasons for customs. This is why practices such as kitniyos remain binding on the descendants of every member of a community who accepted it, even if its original rationale seems out of date. Wishing all a chag kosher v’somayach!