OU Israel's Pesach Guide

OU INTERNATIONAL

PRESIDENT

Mitchel Aeder

EXECUTIVE VICE PRESIDENT

Rabbi Moshe Hauer

EXECUTIVE VICE PRESIDENT & COO

Rabbi Joshua M. Joseph Ed.D.

CHAIRMAN KASHRUT COMMISSION

Harvey Blitz

CHAIRMAN RABBINIC KASHRUT COMMISSION

Dr Josh Penn

CEO/RABBINIC ADMINISTRATOR OU KOSHER

Rabbi Menachem Genack

COO/EXECUTIVE RABBINIC COORDINATOR OU KOSHER

Rabbi Moshe Elefant

SENIOR RABBINIC COORDINATOR

Rabbi Nachum Rabinowitz

RABBINIC COORDINATOR FOR ISRAEL

Rabbi Dovid Bistricer

HALACHIC CONSULTANTS

Rabbi Hershel Schachter, Rabbi Asher Weiss, Rabbi Mordechai Gross

OU ISRAEL PRESIDENT

Stuart Hershkovitz

EXECUTIVE DIRECTOR

Rabbi Avi Berman

CHIEF OPERATING OFFICER

Natan Kandler

CHIEF FINANCIAL OFFICER

David Katz

DIRECTOR OF PROGRAMING

Chaim Pelzner

DIRECTOR OF PROGRAMING, OU ISRAEL CENTER

Rabbi Sam Shor

DIRECTOR, OU KOSHER ISRAEL DEPARTMENT

Rabbi Yissachar Dov Krakowski

DIRECTOR, THE GUSTAVE & CAROL JACOBS CENTER

FOR KASHRUT EDUCATION/ DEPUTY RABBINIC

DIRECTOR OU KOSHER ISRAEL DEPARTMENT

Rabbi Ezra Friedman

KASHRUT OFFICE MANAGER

Rachel Stewart

OU ISRAEL GUIDE TO PESACH

EDITOR

Rabbi Ezra Friedman

ASSISTANT EDITOR

Yocheved Lavon

CONTACT INFORMATION

OU Kosher Israel Department

Tel: 02-5609122, Fax: 02-5630061, Email: kashrut@ouisrael.org

OU Israel Gustave and Carol Jacobs Center for Kashrut Education

Tel: 02-560-9121, 0502004432 // Fax: 02-5630061 // Email: efriedman@ouisrael.org

“This year we are here, next year in the land of Israel. This year we are slaves, next year we will be free.” Why do we begin the Haggadah, the story of our freedom, by declaring that we are not free?

Another question: Throughout Jewish history, the Jewish people have recited the Haggadah even under conditions worse than slavery. How can we understand this? The Haggadah addresses this fundamental question. “This year we are here, next year in the land of Israel; this year we are slaves, next year we will be free.” Who is freer, the man who is currently unconfined but about to be sentenced to life in prison, or a prisoner who is imminently reaching the end of his sentence and eagerly anticipating the rest of his life as a free man? Even when externally we are in chains, internally and existentially we are free because we know that our full redemption is at hand. The present is not perfect, but we recognize that it is not permanent. In our collective mind’s eye, we already see the future actualization of God’s plan.

This has been the most difficult year for the Jewish people since the Holocaust. As we know too well, םיִדְמוֹע

in every generation our enemies try to destroy us. In our generation, God has given us the ability to fight back, a privilege Jews have not had in thousands of years, but this too has exacted a heavy toll. Yet when we sit down at the Seder, we give thanks not only for our redemption from Egypt but also because, even under the most difficult circumstances, we know that our ultimate destiny is redemption, and we experience that future now.

This year, once again, OU Kosher presents its widely read Passover Guide, just one example of the herculean efforts of our dedicated staff to not just administer to and supervise tens of thousands of factories around the globe, but also provide resources and information for kosher consumers, and enable the proper observance of Passover throughout Klal Yisrael. Wishing all a chag kasher vesame’ach, and next year in Jerusalem!

Rabbi Menachem Genack –CEO & Rabbinic Administrator

….and in order that you tell into the ears of your children and children’s children )Shemos 10:2(

This is central theme of the Haggaddah and the essence of the Pesach holiday – the transmission of our heritage from each generation to the next.

This is not a lecture that takes place in a classroom or even in shul. It takes place sitting around the table as we, quite literally, break )matza( bread and eat the Seder foods.

OU Kosher’s plays a central role in providing the kashrus for the foods that are used by Jews the world over, to impart this message to our children.

The work of OU Kosher’s Rabbinic Coordinators, Rabbinic Field Representatives, Kashrus support staff are responsible for providing millions of kosher products to the entire kosher world through certified consumer goods and also the raw materials from which kosher products are assembled.

OU Kosher is proud to publish its annual Passover guide which finds its way into nearly 100,000 homes assisting Klal Yisrael in its Pesach preparations.

Now in its second century, OU Kosher continues the mandate of its original founders. It is well documented that the American Kosher scene in the early part of the 20th century )largely in the hands of individual Rabbis and private organizations( was in disarray. It was into that vacuum that OU stepped in as a broad-based communal non-profit organization, providing uncompromising kashrus standards with integrity.

Kashrut is one of the fundamental pillars that assures the future of our people.

Wishing you and all Klal Yisrael a חמשו רשכ גח

Rabbi Moshe Elefant –COO & Executive Rabbinic Coordinator

Welcome Everyone,

This Pesach is different than other years. We all have, at the forefront of our minds, the safety and security of our brave IDF soldiers, our brothers and sisters being held hostage by Hamas, those evacuated from their homes in southern and northern Israel, and really all Jews around the world. We pray for a refuah sheleima to those who have been injured in the war.

Many of you reading this Pesach Guide live in Israel and many of you are visiting. Whichever group you are a part of, I want to take this opportunity to say thank you. Thank you to those of you who are serving and who sent your spouses or children to serve in the IDF. Thank you for all of the volunteering and checking in on your relatives and friends. Thank you for coming this Pesach in a show of solidarity standing up for the Jewish people. “B’chol dor v’dor omdim aleinu le’chalotanu v’HaKadosh Baruch Hu matzilenu mi’yadam,” in every generation there are enemies that arise to destroy us, but Hashem saves us from their hands. As we prepare for Pesach, we pray that this month of Nissan ushers in the geulah sheleima )final redemption(.

This Pesach Guide was published due to the tremendous efforts of Rabbi Ezra Friedman and Rabbi Yissachar Dov Krakowski who run OU Kashrut here in Israel. We are pleased to once again be presenting this guide in response to the many requests we’ve received to provide a guide that will instruct people on how to overcome the difficulties they encounter here in Israel in keeping the level of kashrut that they are accustomed to and desire.

Producing this guide took a huge amount of work, which was done with dedication, because we know how many people will enjoy, appreciate and use it. This guide is one of the many initiatives of OU Israel’s Gustave & Carol Jacobs Center for Kashrut Education which helps people better understand and keep kosher in Israel. Other resources include kashrut shiurim, articles in Torah Tidbits, educational videos, a hotline and more.

OU Israel provides programs for the English-speaking population all across the country—including tiyulim, Torah Tidbits, OU Israel Center shiurim, NCSY, Yachad, and JLIC—as well as the work we are doing with 6,500 teens-at-risk from Kiryat Shmona down to Dimona. I hope you get a chance to see the incredible impact that the OU is having here both on a program level and a kashrut level.

We at OU Israel wish all of you an uplifting and incredible Pesach.

Chag kasher ve’sameach!

Rabbi Avi Berman –Executive Director of OU Israel

THE OU ISRAEL GUSTAVE & CAROL JACOBS CENTER FOR KASHRUT EDUCATION

The Gustave & Carol Jacobs Center for Kashrut Education was established in the fall of 2019 in loving memory of Gustave and Carol Jacobs Z”L by their loving children

Aviva & Joseph Hoch and Judy & Mark Frankel. Gustave and Carol were active lay leaders of the Orthodox Union and numerous other Jewish organizations for many decades. Working with the OU, they became pioneers of Kashrut in North America, ensuring that for generations to come Jews in America, and

subsequently around the world, have easy access to quality Kosher food.

The goal of the Gustave & Carol Jacobs Center for Kashrut Education is to help Englishspeaking Olim and tourists understand the complexities of Kashrut in Israel. Directed by Rabbi Ezra Friedman, a graduate of Yeshivat Ohr Etzion, a close disciple of Rav Zalman

Nechemia Goldberg, and Rav Emeritus of the Musar Avicha Shul in Maale Adumim, the Gustave & Carol Jacobs Center for Kashrut Education educates tens of thousands of people on a weekly basis about Kashrut observance through:

Weekly Kashrut Shiurim & community Shiurim

Engaging videos

Weekly Kashrut column in Torah Tidbits

Kashrut Guides

Kashrut hotline (including over 18 WhatsApp groups)

Workshops

In addition to the Gustave & Carol Jacobs Center for Kashrut Education, the OU has a very active Kosher Israel Division. Our 180 Kosher certified companies in Israel include Osem, Strauss-Illit, Tenuva, and many more. We have numerous Mashgichim providing guidance and service for importers, hotels, and restaurants. Current initiatives include a new OU Shechita as well as expansion

into the Israeli market. All this is done in close coordination with global OU Kashrut.

We are here to provide our communities with Kashrut education, in addition to the highest standards of Kosher food. We take great pride in our work with educational institutions and communities.

Interested in learning more? We are happy to arrange Shiurim and hands-on workshops for Yeshivot, Seminaries, Kollels, schools, and Shuls. We can be contacted here in Israel at 02-560-9122 or kashrut@ouisrael.org.

Specific Kashrut questions?

Call or WhatsApp Rabbi Friedman on our Kashrut hotline at 050-200-4432.

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WHAT EVERYONE NEEDS TO KNOW ABOUT PESACH

How to remove chametz, prepare your home and celebrate the holiday of freedom!

PASSOVER. PESACH. ZMAN CHEIRUTEINU –THE TIME OF OUR FREEDOM.

Is there any other holiday for which we spend more time, effort and energy preparing?

Whether this is your first year observing or making Passover, or your 40th, reviewing the mitzvot and customs associated with Pesach annually contributes to the likelihood that you will do everything properly, according to Halacha (Jewish law).

The following article contains a concise overview of the mitzvot and customs related to Pesach, as well as the terms associated with the holiday. For any questions about Pesach observance, please consult an Orthodox rabbi.

When is Pesach?

We observe Pesach from the 15th through the 21st of the Hebrew month of Nisan.

Pesach 2024 falls on Monday night, April 22, and lasts through Tuesday, April 29th.

It is forbidden to eat chametz beginning Monday morning, April 22.

What does this look like in practice?

Maot Chitim — money for the poor

Is my home kosher for Pesach?

Keeping a year-round kosher home is not the same as a “kosher for Pesach” home.

On Pesach, eating chametz, or having chametz in your possession, is forbidden. (See “What exactly is chametz?” below)

This mitzvah takes up the bulk of our Pesach preparations, as we search, clean and even scrub our homes to remove all remnants of edible chametz.

Before Pesach, there is a custom to give Maot Chitim (literally, money for wheat). We donate money to the needy to help them buy matzot and other food for Pesach. Visit ou.org/hunger to support the OU’s Maot Chitim campaign efforts, where money is given to poverty-stricken families to help them celebrate the holiday with happiness and dignity.

Cleaning

The entire home must be cleaned of all edible chametz. Check and clean out any place where chametz may have entered during the year. (If you have kids at home, this might mean under the beds, in the closets, and of course, in your car!) Either clean all toys or set aside designated clean toys.

Selling

As it’s impractical to dispose of all of one’s chametz, there developed a custom to sell one’s chametz to a non-Jew. Place chametz in a specially marked and sealed place, e.g.: a room or closet. That storage space can then be leased to a non-Jew for the duration of the holiday. Ask your Orthodox rabbi to help you arrange this. For guidelines on what can and should be sold, as well as for those whose custom it is to not sell chametz.

Different Utensils

Year-round cooking and eating utensils should not be used, and separate utensils should be purchased exclusively for Pesach use. (In some cases, year-round utensils may be kashered for Pesach use, in consultation with a rabbi.)

What exactly is chametz?

Chametz is any food created by allowing grain (specifically wheat, oat, spelt, rye or barley) and water to ferment and rise. This is often referred to as “leaven.”

Some common examples of chametz are bread, crackers, cookies, pretzels and pasta.

Even foods with minute amounts of chametz ingredients, or foods processed on utensils or machinery that are used for chametz, are not permissible for Pesach use. Practically speaking, any processed food not certified as kosher for Pesach may include chametz ingredients and should not be eaten on Pesach.

The busy days before Pesach — special mitzvot and customs

Have you combed every inch of your home for wayward chametz, turned over your kitchen into an aluminum-foil-covered spaceship, and searched all corners?

Bedikat Chametz

Bedikat Chametz means the “search for chametz.” Using a candle or flashlight we comb our homes for any chametz that we might have overlooked. This year, Bedikat Chametz will take place on Sunday evening, April 21, after dark. Kol chamirah should be recited. Any chametz found is set aside to be burned the next morning.

Burning the Chametz

On the morning of Erev Pesach, we burn the chametz. Kol chamirah should be recited.

The Fast of the Firstborns

Erev Pesach--Monday, April 22--is a fast day for firstborn males (Ta’anit Bechorim). During the tenth plague, all the firstborns in Egypt died. G-d passed over the homes of the Jews and spared their firstborns. To commemorate this, firstborns fast on Erev Pesach. Many congregations conduct a siyum. (The conclusion of a portion of Torah learning is a celebratory occasion that allows for a seudat mitzvah, a ritual feast). A siyum exempts firstborn males from fasting altogether.

PESACH IS HERE —

What You Need to Know

Not all the days of Passover are the same or have the same laws.

The first day and the last day

The first day (sundown Monday night, April 22, through nightfall Tuesday, April 23) and the last day (sundown Sunday night, April 28, through nightfall Monday, April 29) are observed with Shabbat restrictions on work and creative activity. The exceptions are carrying and the use of fire, which are both permitted (in certain ways) if needed for cooking and food preparation.

Chol Ha’moed — The Intermediate Days

The intermediate days of Pesach (Tuesday night, April 23 –Sunday, April 28) are considered “semi-festive.” Although they are the “weekdays” of the holiday, not all work, activities and crafts are permitted. The laws of Chol Ha’moed are pretty nuanced. An Orthodox rabbi will be able to give you detailed guidance. Note that of course for Shabbat, April 27, despite falling during the Chol Ha’Mmoed period, the usual Shabbat restrictions apply.

You’ve made it to the Seder!

Here’s your overview of the mitzvot of the Seder:

The Mitzvot of the Seder

There are two Torah obligations and five rabbinical obligations to perform during the Seder.

Torah Mitzvot :

1. Relating the story of the Exodus (Maggid—reading from the Haggadah).

2. Eating matzah.

The Seder Plate

The Seder plate is arranged with symbolic foods that follow the order of the Haggadah. The prepared plate is placed in front of the leader of the Seder, who gives out the various foods to each participant.

What do we put on the Seder plate?

Charoset: a mixture of apples, nuts, wine, and cinnamon, symbolizing the bricks and mortar of ancient Egypt

Karpas: a vegetable (customarily parsley, radish, potato, or celery)

Maror: bitter herbs (may consist of romaine lettuce, endives, or pure horseradish)

Beitzah: a roasted egg

Zeroa: a piece of roasted or meat or poultry. There should be a kezayit of meat on the bone

Salt water: Place a bowl of salt water for dipping the karpas near the Seder plate.

Matzah

Three whole matzot are placed next to the Seder plate. We are commanded to eat matzah three times during the Seder:

1. At the start of the Seder meal (with a special bracha)

2. For korech (Hillel sandwich) together with the maror

3. For the afikomen (at the end of the meal)

Rabbinical Mitzvot :

1. Arbah Kosot: Drinking four cups of wine.

2. Maror: Eating bitter herbs.

3. Hallel: Reciting psalms of praise.

4. Afikoman: Eating an extra piece of matzah for dessert as a reminder of the Pesach offering.

5. Demonstrating acts of freedom like sitting with a pillow and leaning to the left when eating matzah and drinking wine.

Maror — Bitter herbs

Everyone is obligated to eat bitter herbs twice at each Seder:

1. A kezayit of maror, dipped in charoset

2. A second amount inside the matzah sandwich (korech)

Maror must be raw and unpreserved. Therefore, commercially prepared grated horseradish, which is packed in vinegar, may not be used for the mitzvah.

Telling the story of the Exodus and singing Hallel

We encourage young children to participate in the Seder to the best of their ability. It is customary for the youngest person at the Seder to ask the Four Questions. We close the Seder with Hallel, which praises G-d and His special relationship with the people of Israel. The Seder traditionally concludes with singing (and dancing to) several lively songs that celebrate our treasured relationship with G-d.

When Passover ends

All dietary laws and restrictions remain in effect until nightfall after the seventh day of Pesach.

Chametz that was properly sold may only be eaten once the resale is confirmed by your rabbi (agent).

Chametz that was in the possession of a Jew during Pesach is forbidden for consumption by any Jew, even after Pesach.

Chametz after Pesach

By Rabbi Ezra Friedman

There is no doubt that the main prohibition on Pesach is to consume, benefit from, or even own chametz. This halachah is not related only to Pesach itself. Chametz that was owned by a Jew during Pesach always has numerous practical implications for after Pesach as well. This article will explain the laws relating to chametz after Pesach.

THE PARAMETERS OF THE PROHIBITION

The Mishnah in the second chapter of Pesachim (2:2) rules that chametz owned by a non-Jew throughout Pesach is permitted to benefit from and consume after the holiday, but chametz that was owned by a Jew during Pesach is prohibited, both to consume and to benefit from. This ruling in the Mishnah is a Rabbinic decree and not Biblical. Our Sages decreed that since the Torah prohibited having any type of chametz in Jewish possession during Pesach, such chametz becomes prohibited in any fashion. This includes consumption and benefit from chametz. Early authorities call this a "k’nas," a rabbinic penalty, on transgressing the severe prohibition of possessing chametz on Pesach (see Rambam, Chametz Umatzah 1:4). Chametz which was owned by a Jew during Pesach is called in halachic language "chametz sheavar alav haPesach", i.e., chametz which was in a state of prohibition during Pesach (as opposed to chametz owned by a non-Jew).

The parameters of chametz after Pesach are unique. In other Rabbinic decrees, there is a distinction between the perpetrator of the sin and others. For example, if a

person deliberately transgresses and cooks on Shabbat, the food is prohibited forever for the transgressor, but the law is different for others (see Shulchan Aruch OC 318:1). Regarding chametz that was owned by a Jew on Pesach, however, every Jew in the world is forbidden to consume such chametz. The Aruch Hashulchan (OC 448:7) explains that since chametz is a necessity, there are concerns that if chametz sheavar alav haPesach were permitted to some and prohibited to others, people would find loopholes to consume the chametz

As mentioned above, another parameter of the prohibition of chametz after Pesach is benefit. Not only is consumption prohibited, but any type of benefit from the chametz is prohibited as well. This includes selling it and using the funds. Feeding one's animals such chametz is also considered benefit.

Early authorities (Tur OC 448) rule that even if one mistakenly forgot that he had chametz somewhere and did not perform a bedikah (checking for chametz), such chametz is still prohibited to eat or benefit from after Pesach. The same is true if someone verbally nullified the chametz but did not destroy it on time, even if he accidentally forgot; the chametz is still prohibited after Pesach (Shulchan Aruch OC 448:5, Mishnah Berurah OC 448:25). These stringencies are based on the logic that if our Sages would allow accidental chametz sheavar alav haPesach, it would be used as a loophole. Those who want to keep such chametz over the holiday would claim that it was accidental, when in fact it was kept on purpose.

Later authorities tackle the status of chametz where the individual was forced, (in Hebrew, “anoos”) meaning he

had absolutely no control and is completely free of blame. For example, in a case where an individual checked properly for chametz, found nothing, and followed the Sages obligation to verbally nullify all possible chametz in one's domain, what would be the status of chametz found after Pesach? Would it also be considered chametz sheavar alav haPesach? The Pri Chadash (OC 448:5) Noda B’Yehudah (OC 19) and others rule stringently and prohibit consuming or benefiting from such chametz. The logic of these poskim is that a loophole is still possible, and under no circumstances would our Sages allow an opportunity for anyone to claim they are not liable when the act was done with intent to keep the chametz Elyah Rabbah (448:13) and Mishnah Berurah (448:9) are slightly less stringent, and in such a case would allow one to benefit from but not consume the chametz. However, Chok Yaakov (448:20), Aruch Hashulchan (448:8), and others aare lenient on both. According to those poskim, the Rabbinic decree should not be extended so far. As such, in a case where the possession is completely inadvertent and there is absolutely no responsibility on the owner who overlooked chametz, our Sages did not decree such a rule regarding chametz after Pesach. Later authorities (see Biur Halachah 443) discuss someone who was unable to destroy or sell his chametz until after midday on erev Pesach. Many later authorities are lenient in this case since the prohibition of eating chametz on erev Pesach comes from verses regarding korbanot (sacrifices), and our Sages expanded it to prohibit benefiting from chametz on erev Pesach as well. Since erev Pesach is not part of the original Biblical prohibition of eating and benefiting from chametz, one may be lenient if chametz was sold or given to a nonJew before dusk on erev Pesach. (See Pri Megadim 448, Mishbetzot Zahav 6, Sha'agat Aryeh 79, Sha'arei Teshuvah 448:15). For example, if someone realized he had an expensive bottle of whisky that was not sold for Pesach, he may ask a non-Jew to take it as a present on erev Pesach If the non-Jew decides to give it back after Pesach, it may then be consumed.

PRODUCTS INCLUDED IN THE DECREE

All pure chametz products are included in the decree of chametz she’avar alav haPesach. This includes bread, pasta, cookies and the like. (Mixtures, such as soup powders, will be discussed in a separate article.) Later authorities disagree regarding the status of chametz smaller than a kezayit (a halachic measurement, between 11 and 50 cc). It would seem from the Magen Avraham (see Biur Halachah 447) that since less than a kezayit of chametz is not included in the Biblical transgression of chametz on Pesach, there is room to be lenient and benefit from such an amount after Pesach. However, the Chazon Ish (OC 116:18), based on various sources, rules

that there is no difference regarding size or volume, and that even the smallest crumb is included in the decree of chametz she’avar alav haPesach (see Vilna Gaon 447). It seems appropriate to rule like the Chazon Ish. For example, if a small bag of breadcrumbs (that was not sold) containing a very small amount was found after Pesach, it should not be used and must be thrown away. Early halachic authorities discuss the status of wheat flour as it relates to the prohibition of chametz on Pesach. The production of flour has changed over the generations. Wheat kernels are generally tempered with water before grinding, and certain flours are tempered after the grinding process as well. Based on research and supervision of flour mills both in Israel and around the world, the OU rules that flour is generally considered safek chametz (doubtful chametz) and perhaps even chametz gamur (definite chametz). As such, flour must be sold or disposed of before Pesach. Regarding the prohibition of chametz after Pesach, the same rule applies. Therefore, flour that was not sold may not be consumed after the chag. Regarding the issue of benefit, one should consult with a competent halachic authority.

MIXTURES, COSMETICS AND UTENSILS

The prohibition of chametz on Pesach has many stringencies. For example, chametz which is found in a mixture is included in the prohibition of owning chametz on Pesach (see Mishnah Berurah 442:1). When our Sages instituted the decree of chametz she’avar alav haPesach (chametz owned by a Jew during Pesach, which is also forbidden after Pesach), it was based on the Biblical prohibition of owning chametz on Pesach. In other words, any chametz that is prohibited to own on Pesach would be included in the decree of chametz she’avar alav haPesach

Any mixture that contains actual chametz that is greater than 1/60 of the product is subject to the Biblical prohibition of bal yera’eh and bal yimatzei (Jewish ownership on Pesach) and to the decree of chametz she’avar alav haPesach . Even if the chametz is less than 1/60 of the mixture, if the chametz is an essential ingredient in the product, the product is forbidden after Pesach. One common application is when the chametz is

a davar hama’amid (a component that is essential to hold the food or texture together). Another example is strong flavor. Any chametz additive that gives the dominant flavor is included in the decree of chametz after Pesach, even if it is less than 1/60 of the mixture. Many modern products have mixtures of chametz and are included in the prohibition of chametz after Pesach. This can include soup mixes, sauces, syrups and much more. If such a product was accidently purchased on Pesach or was not included in one's sale of chametz, it must be thrown away. Since the prohibition of chametz she’avar alav haPesach includes both consumption and benefit, one may not give such food as a gift, even to a non-Jew, or feed it to one’s animals. As previously mentioned, this applies to all Jews and not just to the original owner.

Chametz nukshe refers to chametz that had something wrong with its fermentation; either it did not become completely fermented, or it was not fully fit for human consumption (only barely edible). According to the Magen Avraham (OC 447:46), pure chametz nukshe is not included in the prohibition of chametz she’avar alav haPesach. While many authorities, including the Mishnah Berurah (447:107), do not accept this ruling, chametz nukshe in a mixture is a much easier case. Such a mixture is permitted after Pesach as long as the chametz nukshe is not more than fifty percent of the total (Pri Megadim 442 EA:2).

Certain cosmetics may contain chametz such as wheat alcohol. However, since the chametz in them is almost certainly chametz nukshe and is in a mixture, one may be lenient and use them after Pesach. Regarding medicines, there is a difference between edible medication and

non-edible tablets that are swallowed. Edible chametz medication which has flavor is included in the decree of chametz she’avar alav haPesach. However, one should consult with a pharmacist to determine if there is actual chametz in the medication. Non-edible tablets that are swallowed do not normally contain chametz. In a case where chametz is in the formula (such as specific vitamins, homeopathic pills and certain prescription drugs), one may be lenient and use these pills after Pesach. The basis for this leniency is the fact that any chametz found in non-edible medication is certainly chametz nukshe, and it is found in a mixture (Nitei Gavriel 60:10). In addition, since the medication is swallowed and not consumed like regular food, in halachic terminology it is considered for benefit rather than for consumption, in which case many poskim are lenient (see Emunat Itecha 47).

In a case where a utensil was used for chametz on Pesach, the utensil itself is not included in the decree of chametz she’avar alav haPesach and is permitted after the chag without kashering. The Shulchan Aruch HaRav (OC 447) explains that since chametz which was absorbed in utensils is not included in the Biblical prohibition of owning chametz on Pesach, our Sages did not extend the decree to include utensils after Pesach, even if someone purposely cooked chametz during the chag. Similarly, non-chametz food cooked in chametz utensils before Pesach, such as soup (which could theoretically be kosher for Pesach), is permissible for consumption after Pesach, since flavor from a pot is not included in the decree of chametz she’avar alav haPesach (Pri Megadim 442 EA:9, Mishnah Berurah 442:1).

As such, in a case where the possession is completely inadvertent and there is absolutely no responsibility on the owner who overlooked chametz, our Sages did not decree such a rule regarding chametz after Pesach.

SUMMARY OF CHAMETZ SHE’AVAR ALAV HAPESACH

• Our Sages decreed that chametz that was owned by a Jew on Pesach is prohibited to eat or benefit from.

• This prohibition extends not just to the owner of the chametz, but also to all Jews.

• Benefit includes selling the chametz and using the funds, as well as feeding the chametz to one’s animals.

• Even chametz which was accidentally left over Pesach is part of this decree.

• In a case where chametz was left completely inadvertently, later authorities disagree and there is room to be lenient.

• Chametz that was sold or given away to a non-Jew between midday and dusk of erev Pesach may be consumed after Pesach.

• All pure chametz products, such as bread, pasta, etc., are included in the decree.

• Chametz smaller than a kezayit and flour are both included in the prohibition of chametz she’avar alav hapesach if they were not sold to a non-Jew before Pesach.

• Mixtures containing chametz are included in the decree of chametz after Pesach which was owned by a Jew on Pesach, both for consumption and benefit. Such food is forbidden to all Jews. One may not feed it to one’s animals or use it for gifts.

• The decree applies where chametz is greater than 1/60 of the mixture. In a case where the chametz is an essential ingredient, even a miniscule amount is prohibited.

• Chametz nukshe on its own is included in the decree, but if it is less than 50% of a mixture, there is room to be lenient.

• Cosmetics containing chametz are permitted after Pesach, even if they were owned on Pesach.

• Flavored medicines that are edible, such as syrups and chewable tablets, might be included in the decree.

• Non-edible medicine (e.g. pills that are swallowed) that contains chametz may be used after Pesach.

• Utensils that had chametz cooked in them on Pesach are permitted after Pesach without kashering.

• Food (that does not contain chametz) that was cooked in chametz utensils before Pesach is permitted after Pesach.

army

Kashrut in the IDF an army

By Rabbi Ezra Friedman

Since the tragic events of October 7, 2023-Simchas Torah 5784, the Jewish people’s attention has been focused on freeing the hostages that were taken that day to Gaza, tending to the injured, consoling the shattered families, and supporting the war effort to rid Israel’s southern border of the murderous Hamas.

While the news tends to concentrate on the front lines, there are many supporting efforts that also critical to the success of those on the front lines. Food plays a central function in all our lives and keeping our warriors well nourished is essential to their ability to do their difficult work. Providing them kosher food serves their spiritual well-being and helps to foster a sense of their Jewish identity and unity. OU Kosher has been very involved with the IDF’s Rabbinate to help ensure that authentic kosher food has been provided to all soldiers regardless of background. This is the story of kosher food and Operation Iron Swords.

October 7th

On Simchat Torah (October 7th, 2023) the most horrific attack on the Jewish people since the Holocaust took place. Months afterward, its effects on Israeli society and the Jewish people are still unclear. In many ways, people have not recovered, and things in Eretz Yisrael may never again be the same. On the afternoon of October 7th, Israel declared war on the Hamas terrorist entity, and over the next few weeks the largest number of reservists in the history of the State of Israel was called to the battlefield. Approximately 58% of the reservists who enlisted are religious.

The Army Rabbinate

Over the last decade there has been a silent shift in the army’s observance of kashrut. Rabbi Eyal Krim, Chief Rabbi of the IDF, and Rabbi Chaim Weissberg, former head of kosher food for the IDF Rabbinate, have made tremendous improvements in this area. As the largest consumer of food in the country, the army, in cooperation with the IDF’s Rabbinate, became much more involved in vetting food suppliers and their certifications. Rabbi Weissberg told me that after years of building

L to r: OU Israel President Stuart Hershkowitz, OU Israel EVP Rabbi Avi Berman, Rabbi Ezra Friedman, OU Kosher CEO Rabbi Menachem Genack, IDF Deputy Chief Rabbi Lt. Col. Rabbi Chaim Weissberg and Director of IDF Kashrut Rabbi Neria Rosenthal.

If a soldier were to decide not to consume a protein snack, Shabbat meal, or war rations because they did not meet his standards of kashrut, that would pose a true danger to his ability to defeat the enemy.

partnerships, the logistics branch of the army agreed that all food, from sugar to meat to broccoli, would be subject to approval by the IDF’s rabbinic team.

The fact that many religious soldiers have been inducted each year has helped the IDF Rabbinate to initiate improvements in the kosher status of the army’s food supplies. By 2019 the IDF had increased their staff and added numerous mashgichim to bases and food service providers. They appointed professionally trained rabbis to supervise kosher departments such as imports, leafy vegetables, and shechitah. In 2022 the army finalized its move to have all meat in the army glatt kosher, regardless of which base of soldiers consumed it.

Impressive as all this was, nothing prepared the IDF Rabbinate for October 7th and the new complexities of providing the army with kosher food.

The Challenge

As mentioned above, over 360,000 reservists were called up. In addition, soldiers from all around the country were relocated to secure different areas. The entire Gaza envelope was evacuated, troops were tripled in the north, and Judea and Samaria needed increased security in case of terror attacks.

The challenge for the IDF was clear. Rabbi Chaim Weissberg was promoted in August to IDF Rabbinate Chief of Staff, and Rabbi Neria Rosenthal was selected to head the Rabbinate’s kosher department. The work needed to begin, and fast. Within days, dozens of army rabbis were enlisted for reserve duty, and additional soldiers were called up for logistics.

The army rabbinate’s objective was clear. As Rabbi Rosenthal told me in a meeting during the war, if a religious soldier felt there was a discrepancy between staying religious and fighting in the war, it would

jeopardize his fitness to fight. If a soldier were to decide not to consume a protein snack, Shabbat meal, or war rations because they did not meet his standards of kashrut, that would pose a true danger to his ability to defeat the enemy.

The army was convinced of this and had to deliver. There was a need for seven times more food than normal, and it all had to be ready as quickly as possible.

From Meat to Protein Snacks

The army worked with nine food services to provide hot meals for soldiers on duty. These kitchens would prepare thousands of meals a day, to be delivered through various logistic systems to bases and security posts all over the country. Within less than three weeks, that number jumped from nine to forty-two food services. Numerous reservist rabbis were in charge of running from food service to food service to confirm or upgrade standards. In many places they demanded more hours for the mashgiach or their own mashgiach on the premises. Checking for insects became more meticulous, and only glatt kosher meat could be used. Many of these caterers were dedicated to follow guidelines since they wanted to help on frontlines, while other caterers were reluctant. The army would not waver and refused to compromise its standards. Rabbis in reserves would make surprise visits to kitchens. In more than one instance they found the food service operating after hours with unsupervised Arab workers, and they canceled the army’s contract with that service.

Vegetables were a serious concern for the first two months of the war. The

IDF mashgichim checking vegetables

farms of the Gaza envelope are the largest suppliers of Israel’s most common vegetables, including potatoes, carrots, onions, and all leafy vegetables such as lettuce and parsley. Since the entire area was closed and the workforce was gone, how could the army possibly receive its necessary supply?

Limited workers were brought in to collect the produce while Rabbis on the ground received special permission to enter the area, and together with numerous mashgichim who volunteered, entered the envelope and for days monitored collection, taking terumot and maasrot, and ensuring standards were kept. Although there was a shortage at first, slowly but surely those basic vegetables were delivered to soldiers with the highest standard of kashrut. Rabbi Avishai Peretz of the IDF Rabbinate was on the ground running this operation.

Food donations became a very serious concern. Many civilians were determined to help in any way they could. Literally millions of dollars’ worth of food was donated, some commercially packaged with no or little certification, along with hundreds of meals cooked in private homes and sent directly to army bases all over the country. The Rabbinate tried its best not to hurt the feelings of the generous-hearted donors, while at the same time funneling out what could be served in bases and given to those who wanted to keep kosher standards.

Kosher food on the battlefield

Maintaining standards of kashrut for an unusually large number of soldiers is one aspect of the challenge, but maintaining these standards on the battlefield itself

is even more challenging. During the first weeks of war a home base needed to be built in northern Gaza. The home base would be necessary for conquering the area. The base would include fueling stations, vehicle maintenance and control centers. Since there was no way of building a kitchen on site, a delivery pipeline was made. Every few hours the army would deliver equipment and food. During the first few weeks many questions arose, and the Rabbinate was ready. Since food needed to be delivered on Shabbat, there were concerns about providing Shabbat food and proper ways of keeping it hot. Rabbi Rosenthal explained that after much thought and discussion with rabbinic authorities, they provided hot food for Friday night, which was delivered an hour before Shabbat. On Shabbat morning, in order to prevent the unnecessary chillul Shabbat of cooking,

transportation, etc., all soldiers received large quantities of cold mehadrin food — such as sandwiches, spreads, and war rations — that they could consume on Shabbat morning. Once northern Gaza was conquered and the army could set up stations there, another question arose: Would the soldiers be able to use kitchen facilities in the homes of Hamas operatives? Since supply delivery was dangerous in that area, the IDF Rabbinate issued detailed instructions on what was permitted to use and how to kasher utensils.

Kashrut Unites the People

It is clear that unity within the Jewish people has been a beacon of hope throughout this war. It’s been amazing to see how many Jews from all walks of life are giving their all for the soldiers, the wounded, and the citizens of Israel.

One of these initiatives has been “care centers.” Four of these centers were set up close to Gaza border. At these centers soldiers can have their clothes washed, dried and folded for free, get a hot shower, and receive free toiletries and other basic necessities. The largest aspect of these care centers is serving hot meals. Some of these centers make over 20,000 hot meat meals a day, free for all soldiers who come by. These centers are run by a volunteer organization that collects hundreds of thousands of shekels a month for upkeep. A few months ago, the IDF Rabbinate approached the organization to discuss kosher certification, since this apparatus is meant for IDF soldiers.

At the beginning of this discussion, Tzachi, one of the non-religious owners, stated clearly, “Listen my

friends. I’m not just non-religious — I’m a true apostate!” It seemed that kosher certification was up against a firm obstacle. But over time the rabbis of the army did their best to persuade Tzachi, and after he realized there were so many religious soldiers on the frontlines (sadly, many of whom have lost their lives), he agreed to make the care centers kosher. With help from the local Rabbinate, volunteers, and the IDF, the center was made into a completely kosher establishment with full-time mashgichim. Afterwards he was asked the awkward question by one of the soldiers, “Is your establishment mehadrin?” After the IDF Rabbinate explained the meaning of that term, Tzachi surprisingly said that he wanted to be mehadrin as well! His own beliefs notwithstanding, he wanted every type of soldier to feel comfortable receiving hospitality at his center.

A few weeks later Tzachi expressed how the kashrut was bringing further positive change to his organization. Friends of his with similar initiatives were also following his example and becoming kosher certified. It’s amazing how kashrut can connect so many people.

Building a Larger System

Israel’s market has changed drastically over the last thirty years. Many prepared foods are now imported. The army is well aware of this, and

IDF kashrut meeting

Colonel Rabbi Chaim Weissberg, IDF Rabbinate Deputy Chief Rabbi and Chief of Staff meets with OU Kosher COO, Rabbi Moshe Elefant

during this war there have been more and more efforts to import goods. The army needed special types of protein bars which would be non-perishable and provide the necessary nutrition for soldiers on the front lines. Senior commanders were seeking supplies of beef jerky, a portable source of protein that doesn’t spoil readily, and the IDF Rabbinate was involved in importing kosher products of the highest standards. The current war has even had an effect on international shechitah. Rav Avisahi Peretz told me that since the IDF will only accept glatt beef, a new importer agreed to have the army send Rabbinical representatives to Brazil to confirm standards for the IDF. In January, for the first time in history, the IDF sent shochtim (who serve in the army!) along with a supervising rabbi to certify the products.

OU Kosher and the IDF

Over a year and a half ago I met with the staff of the IDF Rabbinate, and the connection between OU Kosher and the army has grown exponentially. Rabbi Genack initiated a strong connection with the army and partnerships were forged for information-sharing, consultation and sourcing. When the war broke out this relationship grew even stronger. Rabbis Weissberg and Rosenthal met many times with our OU Kosher staff in Israel to partner on the supervision of imported goods. Rabbi Genack was directing the operation from the OU’s offices in NY. Whether it was tuna, beef jerky, soup meals or protein bars, it was an honor for the OU to do its part in the war effort. This past January Rabbi Genack, myself and OU Kosher Israel, met with IDF staff to review the initiatives of the past few months

and look toward the future. Rabbi Genack emphasized that the OU is not only a kosher certifier; it is an organization dedicated to serving Am Yisrael. May this relationship grow, may our enemies fall before us, and may the IDF Rabbinate continue to take care of both the physical and spiritual needs of its soldiers.

Below: Rabbi Genack and OU Kosher staff touring Shura Army Base

SIZING UP THE SEDER

MATZAH* MAROR WINE CUP

* These measurements are approximate amounts since matzot vary in thickness. Handmade matzot can be considerably thicker than machine-made matzot, or vice versa

** For the first three cups, one must drink more than half the rivi’it. One should drink the entire fourth cup so as to be able to recite a bracha achrona

MATZAH & AFIKOMEN 6.25” X 7” (1 oz. by weight)

MAROR 8” X 10” (Leaves: 1 oz. by weight)

IF GROUND HORSERADISH: volume of 1.1 oz./32 grams.If this is difficult one can use .7 oz./19 grams.

IF ROMAINE STALKS (.75 oz. by weight)

Enough to fill 3” x 5” area

KORECH 4” X 7” (.64 oz. by weight)

(OR MORE) QUESTIONS? Your 2024 Pesach FAQs

by means of ethyl acetate, which is derived from either . Therefore, decaffeinated coffees are not acceptable for Passover unless specifically marked oukosher.org/Passover certification unless explicitly mentioned in our Passover Guide under the heading of

Q: How does one Kasher a Keurig Coffee Maker ? (For plastic should put away their coffee maker for Pesach.)

iruy

- Cover the countertop with a water-resistant covering such as plastic. (The countertop itself cannot be kashered; therefore, it must be covered.)

- Composite countertops

(stone) and resin (plastic). Rav Belsky zt”l maintained that even those who are strict regarding kashering plastic may

the overwhelming majority is stone. See Granite or Stainless-Steel countertops section below for steps of kashering. If the composite countertop also includes ceramics, it cannot be kashered.

Granite or Stainless Steel - It is preferable to kasher a countertop by pouring boiling water in conjunction with an even melubenet (a heated stone). To kasher with an even melubenet: Attach a stone to a clamp, and heat the stone on the stove for a minute. While pouring the boiling water on the counter, move the stone along on the counter with the boiling water so that the water is reheated on the surface of the counter. The stone may need to be reheated on the stovetop several times, since it can cool down quickly.

Formica or Plastic Countertops - There are different opinions as to whether formica or plastic countertops can be kashered for Pesach. Consult your rabbi for guidance.

Q. I hear conflicting reports in regard to selling pure chametz vs. items which are mixtures containing chametz. Could you please expand a little on this subject?

A. According to most opinions, one may lock up and sell foods, even if they are pure chametz. Some have the custom of not selling food that is pure chametz. This is because the sale involves complex halachic issues, and it is difficult to fulfill the requirements in a way that satisfies all opinions. One may be lenient if disposing of pure chametz would cause financial hardship. The following foods are examples of items that would fall into the pure chametz category; beer, biscuits, bran, cake, cookies, wafers, cereals, oatmeal, puffed wheat, wheat germ, crackers, dough, pasta, soup nuts, and malt. Regarding white flour, it is questionable whether it is considered pure chametz. This is because the grains are washed quickly and most likely have not been in contact with water for enough time to become chametz. Therefore, some who will not sell pure chametz will sell four.

Q: Do chametz dishes and pots need to be sold?

A: If pots were sold, they would need to be immersed again after Passover when they are reacquired from the non-Jew. The custom, therefore, is to sell any chametz that remains in the pots.

Q: How should the sale be arranged if one is going to be in a different time zone during Passover?

A: One should notify the rabbi who is selling the chametz. The rabbi will then be able to schedule the sale and repurchase of the chametz to accommodate the time difference.

Q: Are raw nuts acceptable for Passover?

A: Raw nuts in their shell do not require Passover certification.

Shelled raw nuts that list BHA, BHT, or any other additive on the ingredient label require special Passover certification. If no additives are listed, raw nuts may be acceptable when bearing an OU symbol. Pecans that are whole or half are acceptable with an OU certification, midgets and pecan pieces require Passover certification.

In Europe different communities had different customs about peanuts. Some considered them to be kitniyot; while others ate peanuts on Passover. Many years ago, the OU certified Kosher for Passover peanut oils for those Jews whose custom was to eat peanuts and peanut oil on Passover. However, in recent years we have stopped certifying peanut oil as Kosher for Passover.

Furthermore, we cannot recommend that people whose custom is to use peanut oil on Passover use un-certified peanut oil, because of concerns about the peanut oil being processed on non-Passover equipment.

Q: Does extra virgin olive oil need to be certified kosher for Passover?

A: Extra virgin olive oil is kosher for Passover if it bears the OU symbol. All other oils require kosher for Passover certification to be consumed on Passover.

Q: Which baby formula can I use for my infant on Passover?

A: Most infant formulas are made from soy products which are kitniyot. Since kitniyot does not apply to infants most formulas may be used on Passover. For a list of acceptable formulas please visit oukosher. org/passover. Please note that care should be taken to keep bottles, nipples and formula away from the general kitchen area. Any mixing or washing should be done elsewhere, such as in the bathroom sink.

Q: Is almond or soy milk acceptable for Passover?

A: Almond and soy milk may be problematic and are not recommended for use on Passover. If a situation arises and it is needed by an infant or an infirmed person, please see at oukosher.org/Passover under the site’s general Passover FAQ tab for a list of products that are acceptable for this situation.

Have any questions of your own? Call the OU Kosher experts at 212.613.8241 or email kosherq@ou.org.

TELLING OUR STORY:

How to Engage Our Children at the Seder

Rabbi Dani Staum, LMSW

Question:

I am always very excited about the Seder, and I always look forward to it weeks before Pesach begins. Yet every year I feel somewhat disappointed. I understand that it is integral that the Seder be oriented toward chinuch and that the story of the Haggadah resonate with each child. But invariably, at the beginning of the Seder, our children begin fighting — usually over silly things, like chairs and pillows.

As the Seder progresses our younger children start becoming tired and cranky, and our older children want to share the myriad divrei Torah on every point in the Haggadah.

I would love some tips on how to help our Seder be a more enjoyable and uplifting experience for my entire family. It’s a beautiful idea to speak to every child at the Seder and convey the ideas of emunah, but practically, how can that be accomplished?

A nswer:

It’s hard to give exact parameters, because what works for one family may not work for another. But we can share some ideas that will hopefully resonate with you and your family.

We want the Seder to be a positive memory for our children; one that will remain with them throughout their lives.

How can we engage our children and imprint timeless messages on their souls, while at the same time keep the Seder flowing with a happy and pleasant atmosphere?

It is important to remember that the mitzvot and ambiance of the night in and of themselves create memories in and of themselves. We need only to ensure that the Seder is a positive experience.

Chazal teach us that on Seder night we should pique the curiosity and interest of our children. Thanks to the incredible efforts and dedication of our children’s teachers, today many of our children know more divrei Torah about the Haggadah than we do. Each child comes to the Seder with a plethora of ideas to share. Often when one child is sharing his/her thoughts, everyone else becomes restless. Like so many things in life, and particularly in education, it’s about striking the right balance. The following are some ideas that you may find helpful:

Set the tone

Being as proactive as possible can go a long way. It is a good idea to discuss with one’s children some fair parameters in advance. In some homes only the father shares divrei Torah during Maggid, although each child is welcome to ask questions and add to the father’s points. In other homes each child is allowed to share one favorite thought after a certain number of paragraphs. Contemplate what will work best for your family and discuss

Spread out the inspiration

My father often remarks that he doesn’t understand why everyone has so much to share during Maggid, but when it comes to Shulchan Oreich (or the rest of the Seudos during Pesach) no one has any divrei Torah to share. Why not share some of the Haggadah thoughts then? They don’t expire when Maggid ends.

Embrace the imperfections

One year at the Seder of Rav Yitzchok Hutner zt’l, a student was nervously filling Rav Hutner’s cup with wine when he accidentally spilled some wine on Rav Hutner’s perfectly white kittel. Without missing a beat, Rav Hutner warmly quipped, “A kittel without a wine stain at the Seder is like a Yom Kippur Machzor without tears.”

It’s important to remember that the Seder need not be perfect nor angelic to create a memorable experience for our children.

A big part of our personal satisfaction relates to our expectations. Expect that some children will be whiny, that someone (or someones) will spill on the beautiful Seder table, and that some of our children will complain about how long or how fast the Seder progresses.

Use props

In some families, the leader of the Seder or another adult will sneak out and return a few minutes later in a makeshift costume. They may pretend to be Pharaoh, Moshe, or a regular Jew on the night of Yetziat Mitzrayim. They then breathlessly proceed to share their firsthand story to the wide-eyed young children seated at the table, before bolting out for another costume change.

If one is blessed with older children as well, it’s recommended to remind them prior to the performance that it is geared for the younger audience. In this way they won’t feel the need to downplay the act. Ideally, they would star in the performance as well.

Role play

In every generation, a person is obligated to picture that he had left Egypt. Some families have the custom of walking around the table with matzah over the shoulders, imitating our ancestors on their way out of Mitzrayim.

Offer prizes and treats

Chazal mention dispensing nuts as an incentive to children for asking questions. These days it

may be better to use chocolate chips or candies. Your children’s dentist will be most appreciative.

A friend of mine creates “Seder dollars” before Pesach which he hands out during the Seder as a reward for good participation. Those dollars can be cashed in for prizes on Chol HaMoed.

Keep the focus

One of the greatest challenges of the Seder is that many of the members do not understand the content of the Haggadah.

Rav Shlomo Zalman Aurebach zt’l was particular to explain every passage of the Haggadah in a simple manner. His explanations weren’t detailed or lengthy. When those at the Seder have a general idea about what they are reading it becomes far more meaningful.

Some families allow different members of the family to read the translation of the different paragraphs.

Relate the history:

Perhaps most importantly, when the details of the redemption and the makkos are read, the leader of the Seder should stress that Hashem did this all for us because He loves us,

because we are His children, and we are special! That is a good juncture to mention how Hashem continues to watch over us every day and in every facet of our lives. His love for us has never wavered.

After all the Jewish people have endured this year, the message of our national uniqueness and fostering a sense of Jewish pride is vital to impress upon our children.

Personalize the providence

A great way to drive the message of Yetzias Mitzrayim and Hashem’s love for us home is by sharing personal stories.

It’s also a great time to invite others around the table to share a brief personal anecdote where they felt the Yad Hashem. People, especially children, love to listen to stories, especially personal stories. Stories of grandparents, relatives, and other ancestors are particularly meaningful.

If Maggid is becoming too long this can also be done during the Seudah or throughout the Yom Tov. (Seder Dollars can be given out to those children who pay attention…)

Develop a theme

A Rebbe of mine related that he spends time before Pesach developing a personal 3–4-minute idea that he shares with his family at the beginning of Maggid. After that, during the Seder he shares only brief explanations of the paragraphs they are reading. He also includes brief references to his original message throughout the Seder demonstrating how the theme traverses the Haggadah. My Rebbe noted that he views that brief speech as an opportunity to convey an overarching message to his family that he hopes will resonate with them. As he lives outside Eretz Yisroel, he

composes a different message for both Seder nights.

As mentioned, the Seder itself produces special memories and sears its imprint onto our neshamos. The ideas here are just ways to bolster that effect. Perhaps most important for us as parents and grandparents is to take a moment during the Seder to appreciate our nachas and the gift of our families. Our children may not be perfect, but they are the greatest gift we have been blessed with.

During the days after the Seder, people love to ask what time other families finished their Sedarim. A far more worthy question is how long did the Seder last… within their heart and soul?

May we all merit fulfilling the mitzvos and halachos properly and enjoy this year’s Seder with the offering and eating of the Korbon Pesach in Yerushalayim.

...and Everything

in Between:

An Overview of the Laws of Chol HaMoed

By Rabbi Moshe Zywica

For many, Chol HaMoed, the intermediate period bridging the first and last days of Passover and Sukkot, merge the best of both the holy and temporal worlds. During this period of joy and celebration, certain melachot are forbidden, while others are permitted. The term Chol HaMoed is paradoxical, with “chol” meaning weekday and “moed” meaning festival. Often referred to as the ‘secular days of the holiday,’ the Talmudic tractate exploring the laws of this period is named Moed Katan, meaning ‘minor festival.’

Yet, even once the first days of Passover and Sukkot have concluded, the festival persists, making it distinct from an ordinary weekday; something emphasized by the Vilna Gaon (as quoted in the Masah Rav), who would conclude Havdalah with the proclamation of “Gut moed” (a good festival) rather than the typical “Gut vach” (a good week). Chol HaMoed serves as a time to refocus, encouraging individuals to avoid mundane or routine activities that do not contribute to the festive atmosphere. It is a period dedicated to elevating one’s attention and engagement, ensuring that every action aligns with the festival’s joyous and celebratory nature. Accordingly, some poskim advise one to enjoy two festive meals (M.B. 530.1) and to drink wine daily (Shut Rosh Rule 25.1).

In the festive spirit, families often participate in leisure activities that cultivate a sense of joy and togetherness (Sefer Yaraim 126-127). Engaging in activities which lead to enjoyment of the yom tov creates an appropriate atmosphere together, the simcha inherent in doing something enjoyable creates an appropriate atmosphere for the service of Hashem (Rambam’s Laws of Yom Tov 6.20).

Conversely, The Talmud (Makkos 23a) tells us that one who is mevazeh et hamoadim — degrades the festivals — is considered as though they are involved in idol worship. Rashi explains that moadim here does not refer to Yom Tov itself but to Chol HaMoed. The Sfat Emet on Pirkei Avos notes that this does not only refer to someone who actively disparages the moadim; it even refers to one who disgraces the Yom Tov by doubting its capacity to spiritually sustain him or her for the rest of the year through its profound impact and influence.

The Talmud (Moed Katan 12a) notes that the laws of Chol HaMoed are difficult to categorize and one should not compare one law of Chol HaMoed to another due to the uniqueness of each category, as we will see.

Halachos of Chol HaMoed

Clothing

The poskim debate the extent to which one’s dress should be different from their weekday attire. The Magen Avraham (664:3) holds that one’s Chol HaMoed clothing should be the same as Shabbat clothing (but need not be as fancy as Yom Tov clothing). The Shar HaTziyon (Mishnah Berurah 530:4) differs; he believes that one’s Chol HaMoed attire should be nicer than for a weekday, but that it does not have to be as nice as one’s Shabbat clothing. The

Mishnah Berurah also quotes the Shulchan Aruch Harav (530:1) as saying that one’s clothing should meet Yom Tov status, which is assumed to be an even higher level than that of Shabbat.

Melacha and Working

All agree that on Chol HaMoed certain melachot are forbidden, except for the categories outlined below. The Yerushalmi (M.K. 2:3) teaches that the purpose of Chol HaMoed is to devote one’s time to Torah learning. There is a dispute among the early commentators as to whether the forbidden melachot are d’Orayta (biblically mandated) (Rashbam Pesachim 118a), or d’Rabbanan (rabbinically mandated) to ensure that we celebrate Chol HaMoed properly by allotting time to focus on the Yom Tov (Tosafos Chagigah 18A).

The Mishkenot Yakov (O.C. 38) notes the following distinction: in the days of the Beit HaMikdash, when one was able to sacrifice korbanot (offerings) and travel was required, melacha on Chol HaMoed was prohibited on a Torah level. However nowadays, the prohibition of doing melacha is only rabbinic in nature.

Business

All business transactions, even those that do not specifically involve melacha, are prohibited on Chol HaMoed. As such, it is generally prohibited to buy and sell objects that are not needed for Yom Tov (539.1). When any melacha is prohibited on Chol HaMoed, even a nonJew is prohibited to perform the melacha on a Jew’s behalf (543.1). There is an exception to this rule when a melacha is needed on Chol HaMoed to fulfill a mitzvah (543.M.A. & 544.1 Rema).

Five categories of Melachos are permitted on Chol Chamoed

Tzorech HaMoed (that which is needed for the holiday) — Melacha may be performed on Chol HaMoed for the sake of enhancing the holiday, provided this type of melacha requires no special training.

Davar HaAved (avoiding a loss) — One may perform melacha on Chol HaMoed if the intent is to prevent a potential financial loss. However, one may not intentionally delay a job until Chol HaMoed even if doing so prevents a financial loss (Shulchan Aruch 536:6). The Ritva (Moed Katan 13a) explains the rationale for permitting melacha to avoid a loss: if this category of melacha were prohibited, one might worry about the loss during Yom Tov and potentially spoil his or her Yom Tov. It’s important to note that there is a difference between actual loss and being prevented from being able to make a profit. For example, if one might get fired for not working on Chol HaMoed, this would be considered a Davar HaAved, permitting the person to work. If, however, one would only lose one’s pay for the days of Chol HaMoed, this would not be considered a Davar HaAved (539.4 & Beiur Halacha 537.1). In this case one is not incurring an actual loss, rather, he or she is losing out on a future gain. If a person will use vacation days by not working during Chol HaMoed, and they prefer to take vacation at a different time during the year, this may also be considered a Davar HaAved (Shemirat Shabbat K’Hilchasa vol.2-chapter 67 footnote 47).

Poeil She’ein Lo Mah Le’echol (one who is so poor that if he does not work, he literally will not have what to eat) —This is another category of permitted work on Chol HaMoed The Magen Avraham (542.1) notes that this term refers to one who does not even have water to drink and bread to eat for Yom Tov. If one can afford these bare basics, one cannot work on Chol HaMoed. Others understand this exception to apply to one who lacks sufficient money to properly celebrate Yom Tov (Shar Ha’tziyun 542.12).

Food, Health and Hygiene — Food preparation is permissible on Chol HaMoed; there is no need to prepare food before Yom Tov to avoid doing so on Chol HaMoed Although there is no limitation of food preparation on Chol HaMoed, one may only prepare as much as is needed during Yom Tov; one may not prepare for after Yom Tov (533.1). Interestingly, an oven may be repaired on Chol HaMoed because it directly impacts food preparation.

While all medical care, even for non-life-threatening issues, is permitted on Chol HaMoed (532.2), annual checkups should not be scheduled (Igrot Moshe O.C.3.78). Melacha to take care of one’s physical needs, such as showering or applying makeup, creams and lotions, is permitted on Chol HaMoed (546.5). There are different opinions as to whether it is permitted to cut one’s nails during Chol HaMoed (532.1).

Although it stands to reason that shaving, haircuts and doing laundry should be included in the category of Tzorech HaMoed (non-specialized work that enhances Yom Tov) and therefore be permitted, they are not. The Talmud (M.K. 14a) specifically teaches that Chazal forbade these activities to be done on Chol HaMoed to ensure that we

begin Yom Tov properly groomed. Contemporary poskim contemplate whether one who shaves daily may shave on Chol HaMoed (see Igrot Moshe OC 1:163 and Nefesh Harav page 189). One may do laundry for young children if they will not have enough clean clothing.

Community Needs – Professional workers may be hired to take care of the physical needs of the Jewish community, such as filling potholes or fixing uneven sidewalks. If a community has only one Sefer Torah, and it requires repair to be used on Yom Tov, this would be permitted even though this requires a professional scribe (Shulchan Aruch 544.1).

The laws and customs of Chol Hamoed are intricate and differ from community to community. In this article we have attempted to provide a brief overview of some of the principles and diversity of opinion. As with any area of intricate halacha, the reader is encouraged to consult with halachic authorities for elucidation and advice.

Wishing you a beautiful and joyous Yom Tov.

The Pesach Table Then & Now

By Naomi Ross

How do you honor time-old family cooking traditions while establishing a holiday table of your own? It is a fine line to walk – the intermingling of the old and the new – to sow tomorrow’s special Pesach memories. It’s a delicate balance where sacrosanct sensory tastes merge with modernity. The world is a drastically different place from a hundred or even fifty years ago, and our cooking has been impacted as well. With access to an array of ingredients and equipment our grandmothers never knew (let alone were kosher l’Pesach), it is easier than ever to cook well despite the additional holiday restrictions. The result: evolving tastes that compete with upholding family recipes and traditions.

There is a natural yearning to innovate and to refresh menus with vibrant new tastes and flavors, a need to renew. The family may get excited about a contemporary quinoa salad, but tread lightly because the chicken soup better be like Bubby’s (…or else!). The vestiges of traditional Jewish cooking live on through the mesorah of flavor, a taste that is learned and experienced from the previous generations and then passed on to the next. Trusting intuition over exact measurements (without a total dependence on recipes), the ability to cook with discerning tastebuds, and most of all, the loving care we impart to our food, is what imparts a true Yiddishe ta’am!

When you are knee-deep in your Pesach cooking, taste often and lean into those meaningful dishes and the feel of replicating them. Meanwhile, here are some classics along with a few trendier dishes for your holiday table. You needn’t recreate the wheel…but some new tires never hurt anyone!

BUBBY’S CHICKEN SOUP

Looking to scale up your soup for a crowd? Using the following formula makes it easy: for each additional 2 servings, add 1 leg quarter, 2 ¼ cups of water, and some additional vegetables. Chicken bones can be used instead (or in addition) to leg quarters.

Cook’s Tip: Place herbs in a small garnet bag for easy straining.

Serves 8.

4 chicken leg quarters (or 3 pounds chicken bones)

10 cups water

1 onion, quartered

1 turnip, peeled and trimmed

2 parsnips, peeled, trimmed, and cut in half

5-6 carrots, peeled, trimmed, and cut in half

3-4 stalks celery, trimmed and cut in thirds

½ bunch fresh parsley

½ bunch fresh dill

2-3 teaspoons kosher salt, more to taste

Freshly ground pepper to taste

Directions:

1. Skim: Place chicken and cool water in a large pot. Bring to a boil over medium-high heat. Foam and impurities will begin to rise to the surface; skim off and discard using a small sieve or slotted spoon.

2. Simmer: Add the remaining ingredients to the pot and return to a boil. Reduce heat to low, partially cover, and simmer for at least 2½-3 hours (or up to 6 hours). Remove from heat to cool.

3. Strain: When the soup has cooled enough to handle, pour through a fine strainer or colander set over another pot; sift out and discard chicken bones, skin and any unwanted vegetables. Return the desired vegetables and chicken pieces (separated from the bones) to the pot.

4. Season the soup with salt and pepper to taste. Serve with matzo balls or mandlen

BRAISED SHORT RIBS WITH PORT AND POMEGRANATE REDUCTION

Rich and indulgent, these are not ribs for the faint of heart. These are special occasion ribs. Port is a sweet brandy-fortified wine that deepens the intensity of the reduction sauce, balancing the tart acidity of pomegranate molasses.

Cook’s Note: The expense and work of this reduction makes it worth keeping even long after the short ribs are all gobbled up. Freeze any leftover sauce to repurpose for another day…a special finish to any steak or roast.

Serves 4-6.

2 tablespoons olive oil

4-5 pounds beef short ribs

1 medium onion, chopped

2 medium carrots, chopped

3-4 stalks celery, chopped

8 garlic cloves, minced (about 3 tablespoons)

1 teaspoon kosher salt, divided (or more to taste)

½ teaspoon freshly ground black pepper (or more to taste)

1½ cups dry red wine (Cabernet or Merlot)

2/3 cup Port

1½ cups (12-ounces) crushed tomatoes

1 cup low-sodium chicken or beef stock

1/3 cup pomegranate molasses

1 tablespoon honey (or more to taste)

1 bay leaf

2 tablespoons minced parsley

Pomegranate seeds, for garnish

Directions:

1. Preheat oven to 350°F. Sprinkle ribs with about ½ teaspoon salt and ¼ teaspoon pepper.

2. Sear ribs: Heat oil in a heavy, large oven-safe pot or Dutch oven over high heat (do not heat to smoking point). Working in batches, brown ribs, turning occasionally, about 2-3 minutes per side. Transfer to plate and set aside.

3. Sauté: Reduce to medium heat. Add carrots, onion, and celery to the pot. Season with remaining ½ teaspoon salt and ¼ teaspoon black pepper. Sauté for about 5-8 minutes, or until vegetables become tender, stirring occasionally. Add garlic; stir to blend, and cook for another 1-2 minutes.

4. Deglaze: Add red wine, and bring

to a boil, stirring and scraping up any browned bits from the bottom of the pan. Add Port, tomatoes, broth, pomegranate molasses, honey and bay leaf, and stir to blend. Return to a boil; simmer for about 6-8 minutes and until mixture is slightly thickened. Return ribs to the pot. Cover and transfer to oven; bake until meat is tender and almost falls off bone, about 2 hours (if you don’t have an oven safe pot, transfer mixture to a baking pan and cover).

5. Degrease: Skim off and discard excess fat from surface. Using tongs, transfer ribs to a large bowl. Return pot to stove over medium-low heat; bring to a simmer. Add minced parsley and simmer liquid, stirring occasionally, until reduced by a third and slightly thickened, about 10-15 minutes. Season to taste, adding more salt, pepper or honey as needed.

6. Remove from heat and top ribs with sauce.* Serve over mashed potatoes. Garnish with more parsley or pomegranate seeds.

*For perfectly smooth sauce, pass through a fine sieve, discarding strained vegetables.

Reprinted with permission from The Giving Table, Menucha Publishers

COCONUT MACAROONS WITH CHOCOLATE GANACHE

Adapted from former food blogger Molly Wizenberg, these sumptuous treats are a far cry from the canned versions. They are fresh and flavorful, the way a coconut macaroon should be! Yields 24 cookies.

3 cups (lightly packed) shredded coconut

¾ cup sugar

¾ cup egg whites (about 5-6 large)

1½ teaspoons pure vanilla extract

6 ounces bittersweet chocolate, chopped

½ cup heavy whipping cream or frozen non-dairy whipping cream, defrosted

Directions:

1. Line 2 baking sheets with parchment paper; set aside.

2. Cook coconut: Mix coconut, sugar and egg whites in a large nonstick saucepan. Cook over medium-low heat, stirring constantly, about 12 minutes, until mixture appears somewhat pasty but not dry, and individual coconut flakes become visible. Remove from heat. Mix in vanilla extract. Spread out coconut mixture on one of the prepared baking sheets. Refrigerate until cold, about 30 minutes.

3. Bake: Preheat oven to 300°F. Using moistened hands, form walnutsized mounds; place on prepared sheet, about 1-2 inches apart. Repeat with remaining coconut mixture. Bake cookies until golden, about 20 minutes. Transfer cookies to rack and cool. Set cookies on rack over rimmed baking sheet.

4. Ganache: Place cream in a small, heavy saucepan over medium heat until scalding (do not boil). Remove from heat, and add chocolate. Steep for a minute; mix until mixture is smooth and blended. Dip each macaroon in ganache, covering most of the macaroon with a generous blanket of chocolate. Refrigerate until glaze sets, at least 2 hours. Transfer to an airtight container and refrigerate.

DO AHEAD: Macaroons will keep for up to 5 days stored in an airtight container in the refrigerator, or 1-2 months in the freezer.

SOUTHWESTERN RED QUINOA SALAD

A flavorful and healthy quinoa salad lightens up any meal. During the year, I bulk it up with more protein by adding black beans and corn kernels as well!

Serves 8.

2 cups red quinoa, rinsed

2 cups water

1 teaspoon plus 2 tablespoons olive oil, divided

2 sweet potatoes, peeled and diced

2-3 teaspoons honey

½ teaspoon Kosher salt, or more to taste

Freshly ground black pepper

1 red bell pepper, diced

½ red onion, minced (OR 2-3 scallions, thinly sliced)

½ cup chopped, toasted pecans

2-3 tablespoons fresh minced cilantro

1-2 handfuls of arugula leaves

1 ripe avocado, pitted and diced

Dressing:

Juice of ½ lemon (about 1 tablespoon)

Juice of ½ lime (about 1 tablespoon)

2 tablespoons red wine vinegar

1 tablespoon honey

½ teaspoon Kosher salt, or more to taste

Freshly ground black pepper

½ teaspoon ground cumin

½ teaspoon ground coriander

½ cup olive oil

Directions:

1. Cook Quinoa: Boil 2 cups water in a small saucepan over medium heat. Add 1 teaspoon olive oil and quinoa; stir and reduce heat to low. Cover and cook over low heat for about 18 minutes or until water is completely absorbed. Remove from heat and let stand for 5 minutes.

2. Meanwhile, roast sweet potatoes: Preheat oven to 425F and line a baking sheet with parchment paper. Toss diced sweet potatoes with remaining 2 tablespoons olive oil, kosher salt, honey, and black pepper. Spread into an even layer on the baking sheet. Roast for about 15 minutes or until caramelized and tender. Set aside.

3. Prepare dressing: Combine lemon juice, lime juice, vinegar, honey, salt, pepper, cumin, and coriander in a large mixing bowl. Whisk to blend. While continuing to whisk, drizzle in olive oil in a slow stream until dressing is well blended. Season to taste with more salt or pepper as needed.

4. Assemble: Fluff quinoa with a fork and add to bowl with dressing. Add roasted sweet potatoes, red pepper, red onion, pecans, cilantro, and arugula. Toss to coat with dressing. Gently fold in diced avocado. Serve warm or at room temperature.

NOTE FOR ALL RECIPES: Vegetables, fruits and herbs must be properly checked for insects before use.

Naomi Ross is a cooking instructor and food writer based in Woodmere, NY. She teaches classes throughout the country and writes articles connecting good cooking and Jewish inspiration. Her first cookbook, The Giving Table, was released in 2023. Follow her at @naomirosscooks on Instagram or visit her website: www.naomirosscooks.com.

Everything You Need to Know About Kitniyot

By Rabbi Ezra Friedman

THE SOURCE

The Ashkenazic custom is to refrain from the consumption of kitniyot on Pesach.

According to Biblical law, only food from the five grains that is leavened is prohibited to be owned or consumed on Pesach. Over the generations, many halachic authorities (S'mak 222, Terumat Hadeshen 113) ruled that it is prohibited to eat legumes (kitniyot) on Pesach for various reasons. The Pri Chadash (453) brings support for this practice from the Talmud (see Dinei Kitniyot BePesach p.34-49). The Rema (OH 453:1), the main halachic authority for Ashkenazi Jewry, ruled that the custom of abstaining from kitniyot must be followed. In recent times, certain individuals have tried to abolish this sacred minhag (custom). This is a grave mistake. The minhag of kitniyot is based in solid halachic literature and is widely accepted amongst authorities. The Maharil (Hilchot Ma'achlot Asurot: 15) went so far as to say that someone who consumes kitniyot on Pesach transgresses the verse of "Lo Tasur" (Devarim 17:11), the Biblical commandment to adhere to the rulings of our Sages. Leading poskim such as the Chayei Adam (127:1), Chatam Sofer (OH:122) and Aruch Hashulchan (453:4) wrote striking rebukes against those who ate kitniyot on Pesach. On the other hand, the custom of kitniyot has developed over the years and has expanded beyond its original decree. As a result, there are specific areas where leniency may apply.

There are two underlying reasons for the minhag of kitniyot. The first is that kitniyot were grown in close proximity to the five grains, share a resemblance with them, and were harvested in a similar manner. All of these factors can cause chametz grains to easily get

mixed in among the kitniyot, making them difficult to be detected and removed. The second reason is based on the fact that kitniyot are (and in some instances still are) ground into flour and made into bread or baked goods. This may be misleading and result in consumers mistakenly believing that wheat flour is permissible and consuming such goods containing wheat.

WHICH FOODS ARE INCLUDED?

The basic group of raw kitniyot includes the following: beans (all), buckwheat/kasha, caraway, cardamom, chickpeas, fennel seeds, fenugreek, grains-of-paradise, lentils, millet, mustard seeds, peas, poppy seeds, rapeseed/canola, rice, sesame seeds, snow peas, sorghum, sugar-snap peas, and sunflower seeds.

Regarding the qualification of peanuts as kitniyot, Rav Moshe Feinstein (OH 3:63) writes that only legumes that were common during the time that the minhag was instituted remain prohibited. New World crops are permissible, as the minhag cannot be extended. Rav Moshe writes that there is room to be lenient and consume peanuts or peanut oil on Pesach. However, he goes on to mention that a custom does exist not to consume peanuts on Pesach.

As the custom to refrain from peanuts has been widely upheld, OU policy has been not to certify peanuts or peanut derivatives for Pesach use.

Corn and soybeans are widely considered kitniyot even though they are New World crops. Why would these differ from the custom regarding peanuts? A possible explanation could be based on the underlying reasons for the minhag of kitniyot. Corn and soybeans are the classic form of kitniyot, as both underlying reasons apply. Corn

is stored and grown near wheat and may be ground into flour and baked. The same is true of soybeans. However, this is not the case in regard to peanuts, and therefore, they do not fall under the classic category of kitniyot. As such, it is possible that Rav Moshe Feinstein felt there was room to be lenient regarding peanuts (See Sridei Eish 1:50, Mikraei Kodesh Pesach 2:60 and Chelkat Yaakov 207). Regarding OU policy, both corn and soybeans are considered kitniyot.

In recent years many have approached the OU regarding the status of quinoa. Following an intensive multi-year investigation (which included visiting quinoa fields in Peru and Bolivia), as well as an internal debate, the OU decided it can certify quinoa for Pesach. This ruling is based on the fact that neither factor regarding the custom of kitniyot is applicable to quinoa. Quinoa is a New World crop. It is grown and stored separately from other crops and was traditionally not used like grains for the preparation of bread or similar wheat-like products.

consumption of kitniyot for children, according to certain opinions, one may feed young children (up to age four) kitniyot if there is a considerable need (Chayei Adam 127:6). The prohibition of directly feeding nonkosher food to a child extends to Biblical and Rabbinic prohibitions. However, since kitniyot is a minhag (custom), there is room to be lenient for young children (see Shem Aryeh EH:95). For example, baby formula and cereals containing kitniyot may be given to babies. If the child is accustomed to a certain variety that contains kitniyot, it is permissible. Regarding baby formulas, almost all Israeli formulas contain kitniyot.

KITNIYOT FOR THE ILL

It should be noted that quinoa is only fit for Pesach use if it has been supervised for the holiday and is labeled kosher for Pesach.

Regarding spices and the kitniyot custom, the Rema (ibid.) writes that spices such as anise and coriander were not included in the minhag of kitniyot. However, later authorities (see Mishnah Berurah 453:14; Taz 453:1) forbade using certain spices unless they were properly checked. Today, companies have mechanical means for cleaning these spices to ensure no foreign grains are mixed in. Therefore, the OU certifies spices, which undergo special supervision by a mashgiach who properly checks them. Cumin and dill are also certified by the OU for Pesach once they have undergone proper supervision.

OWNING AND BENEFITING FROM KITNIYOT

The prohibition of chametz (leavened wheat) on Pesach includes consuming, owning, and benefiting from chametz. The custom of prohibiting kitniyot, on the other hand, does not have the same level of stringency. One may benefit from and own kitniyot (as long as there is no chametz mixed in) during Pesach (Rema ibid., based on Terumat Hadeshen 113).

KITNIYOT FOR CHILDREN

There is a biblical prohibition of feeding children nonkosher food (see Yevamot 114:a). Similarly, feeding a young child or even a baby chametz is certainly prohibited (unless there is a dire medical need). Regarding the

Someone who is sick but not extremely ill and is in need of specific foods may consume kitniyot (Mishna Berura 453:7). Individuals with certain chronic medical conditions may also be permitted to eat kitniyot. For specific cases, one should consult with both their doctor and a competent halachic figure.

DERIVATIVES OF KITNIYOT

Derivatives of kitniyot include liquids and oils. Many responsa have been written regarding oils made from kitniyot (see Orach Mishpat OH: 111-114, Maharshag 2:43). Some authorities felt that the minhag does not extend to oils (Maharsham 1:183). Some allowed oils made from kitniyot especially when the kitniyot had no contact with water during the processing (Marcheshet 3). However, many authorities disagree, and it has become the accepted custom to be stringent, even with oils and other derivatives (Responsa Maharil 25, Minchat Yitzchak 4:114).

MIXTURES CONTAINING KITNIYOT

Regarding mixtures of kitniyot in the food preparation process, the Rema (ibid.) holds that if kitniyot were to accidentally fall into the food but there is a majority of non-kitniyot food, the kitniyot content is nullified. Even though in regular circumstances halachah requires sixty times the amount of kosher food against the nonkosher food (see Mishnah Berurah 453:1), since kitniyot is a minhag there is room to be lenient. For example, if mayonnaise-containing kitniyot was accidentally used in a Pesach dish, according to the law recorded above, the dish would be permitted at the Seder table as the mayonnaise is nullified.

There are exceptions to this leniency: One may not apply the Rema's ruling regarding mixtures to products that have kitniyot added for the specific intention of giving

flavor. In addition, regarding the laws of nullification, if an ingredient is very substantial to the food, such as enabling the food to stick together (ma’amid), it may not be nullified even if there is a majority, or even sixty times more, kosher than non-kosher food. This halachah is relevant to foods and condiments that have kitniyot ingredients. In certain cases, it is prohibited to eat these foods even if the amount of kitniyot remains relatively small. If the kitniyot additive is essential to the food, it does not become nullified despite being a mixture, and it may not be consumed (see Siddur Pesach Kehilchato 16:9).

Kitniyot she’nishtaneh (kitniyot that has changed) refers to a category of kitniyot that went through a fundamental change during food production. According to OU policy, if kitniyot underwent an extreme transformative process, it is permitted for Pesach use (under supervision to insure chametz-free status). The basis for this ruling is similar to a responsum written by the Chatam Sofer (YD 117) permitting grape seed oil even though the seeds did not dry for twelve months. Even though the oil in the seeds originated as liquid, this process of becoming oil is a complete transformation and the oil in the seed is therefore permitted. Examples of kitniyot she’nishtanu are ascorbic acid and aspartame made from chametz-free corn.

OU POLICY ON KITNIYOT SUMMARIZED

The minhag (custom) of kitniyot is based in solid halachic literature, is accepted by early halachic authorities, and must be adhered to by Ashkenazi Jewry.

The minhag of kitniyot includes beans (all), buckwheat/kasha, caraway, cardamom, chickpeas, fennel seeds, fenugreek, grains-of-paradise, lentils, millet, mustard seeds, peas, poppy seeds, rapeseed/ canola, rice, sesame seeds, snow peas, sorghum, sugar-snap peas, and sunflower seeds. Peanuts are also included in the list of kitniyot

Derivatives of kitniyot are also prohibited for consumption on Pesach. This includes liquids, oils (even when made without using water), and mixtures in which the kitniyot ingredient is essential to the food (ma'amid) or is mixed intentionally to give flavor.

New World crops such as corn and soybeans are also included in the minhag. Following much research, OU poskim ruled that quinoa is not considered kitniyot and may be consumed for Pesach after being thoroughly checked.

The OU certifies spices for Pesach when a mashgiach properly checks them and they are confirmed to be kosher for Pesach.

As kitniyot is a custom, halachic authorities are lenient for those who are ill or have chronic medical conditions in regard to the consumption of kitniyot. One should consult with a competent halachic figure.

Adults may feed young children (below the age of four) kitniyot based on need. Some authorities are lenient in regard to feeding kitniyot to children who are slightly older. One should consult with a halachic authority on a case-by-case basis. Baby formulas and porridges containing kitniyot may certainly be given to babies.

If kitniyot was accidently mixed in a non-kitniyot Pesach dish and there is a majority of non-kitniyot, the kitniyot is considered nullified and the dish is permitted for consumption on Pesach.

Kitniyot she’nishtaneh (kitniyot that has changed) refers to a category of kitniyot that went through a fundamental change during food production. According to OU policy, this category of kitniyot (when added other products) can be granted OU certification for Pesach.

Milk

GOES MODERN:

Developments in Milk Processing and Kashrus for Pesach

By Rabbi Gavriel Price

Passover marks the birth of a nation. In that context, it’s appropriate that we discuss the most nourishing of foods: milk. A number of modern developments in milk processing affect the kashrus of milk for Pesach. They include vitamin enrichment, the processing of oatmilk on production lines that process dairy milk, and lactose-free milk.

Continued on page 54

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Vitamin Enrichment

In the 1930’s a group of medical professionals teamed up with food manufacturers to address a range of problems of nutrition deficiency in the United States. Rickets, a condition of soft or weak bones, had been a widespread problem among American children since the 19th century. Advances in understanding the physiological role of vitamins indicated that rickets was caused by a deficiency in vitamin D. In 1933, vitamin D was first isolated and purified in an industrial process and by the end of the decade the first dairy processors began to add the vitamin to address the problem (other foods that were fortified to address public health issues include enriched flour and iodized salt 1).

In the 1940’s, when milk processors introduced low-fat and fat-free milk, researchers noted that its natural vitamin A content, which resides in the fat component of milk, was reduced. Processors therefore began to add vitamin A to low-fat and fat-free versions of milk. 2

Vitamins A and D are still routinely added to milk. Is there any concern of chametz?

The OU is familiar with the manufacturing process of both of these vitamins because we certify the production sites. They are made using materials that are neither chametz nor kitniyot. Processing aids peripheral to the actual constituents of these vitamins may be kitniyot. When special productions are made for Passover, those ingredients are

removed from the process.

The analysis of the impact of vitamins A and D on milk does not, however, end there. Dairy processors – the sites that actually bottle the milk – cannot add pure vitamin A or pure vitamin D to milk. These vitamins will not, on their own, dissolve properly into milk, the amounts needed are truly miniscule and difficult to manage, and regulations governing proper dosage is exacting. A middleman, therefore, provides the indispensable service of blending the vitamins into a liquid medium that will allow the dairy processors to add the vitamins in such a way that the vitamins will be soluble (dissolve) uniformly into the milk at precisely the right volume.

This liquid blend contains water, a vegetable oil, a carrier (or solvent) and an emulsifier (a specialty ingredient that allows for water and oil to blend).

The dairy processor adds the vitamin blend to milk at a ratio of one milliliter to every 100 quarts (or one part in 100,000) of low-fat or fat-free milk and only one milliliter to every 500 quarts of standard milk. 3

While this blend does not contain any obvious chametz, even if the blend was to contain a chametz ingredient, the general rule is that chametz added to a mixture prior to Passover is nullified in the mixture, provided it is less than one in sixty parts 4 (that which chametz is never nullified – issur mashehu – applies only when the chametz is mixed in on Passover 5).

OU Passover certified milk production requires that the vitamin blend be certified for Passover, in which case both the vitamins and the other components of the liquid vitamin blend are certified for Pesach (although there is discussion in halachic literature about the status of milk for Pesach if a cow primarily ate chametz, practically speaking the issue is irrelevant in the United States; chametz is not a standard component of their diet).

Given the complexities involved in the addition of vitamins to milk, the OU recommends purchasing Passover certified milk or buying milk prior to Passover.

Equipment Used to Process Both Dairy Milk and OatMilk

Although oats are not soluble in water, oat sugar, a component of the oat, is soluble in water. A recently developed food-engineering technique separates the oat sugar from the rest of the oat in a water medium, enabling the oat sugar to dissolve in water. The beverage is called oatmilk, and it has become exceedingly popular in both Europe and in the United States in the last few years.

Oatmilk is chametz. It undergoes a heat step known as pasteurization. Dairy milk is also pasteurized. Is oatmilk pasteurized on the same production lines that process standard dairy milk? If so, would equipment that processed oatmilk compromise the Pesach status of dairy milk that was processed on

those lines?

Before answering these questions, it is important to appreciate a technical, but easily graspable, distinction in pasteurization.

Dairy Milk Pasteurization

Broadly speaking there are two types of bacteria natural to dairy milk. Some are pathogens, or diseasecausing bacteria. A second class of bacteria are non-pathogenic and, from a health perspective, are benign.

Pasteurization is a heat-step designed to destroy bacteria. Pathogens are destroyed at a lower temperature than the bacteria that are benign but cause spoilage.

Standard pasteurization for dairy milk is only a safety measure, and is therefore set at the lowest temperature needed for the destruction of pathogens (that temperature is 160 F for 15 seconds). It is not set at the higher temperatures that would be required to destroy the greater range of bacteria that cause spoilage.

In practical terms, this means that the

Ultra-High Temperature

milk found in the refrigerated section of the market, and that typically appears in a plastic container, has been processed to standard pasteurization temperatures. In contrast, shelf-stable milk has been heated to ultra-high temperatures that succeed in destroying even those bacteria that can cause spoilage. These milk products are packaged in cardboard boxes that usually are not refrigerated, although occasionally are also located in the refrigerated section of a store.

Oatmilk Ultra-High Temperature Processing

Oatmilk, and other specialty milks, are only produced as a shelf-stable product. They are therefore only produced on equipment that is used for other shelf-stable products 6 . Therefore, the introduction of oatmilk on the market does not intersect with the processing and packaging of shelfstable (non-shelf-stable) milk.

However, the equipment used to process oatmilk might be used for shelf-stable standard dairy milk.

Does this mean that standard dairy milk should not be purchased for Pesach, considering that there is a possibility that the equipment used to perform the ultrahigh-pasteurization on the oatmilk is also used on the shelf-stable dairy milk? Certain considerations in the nature of ultra-high-temperature processing rule out the likelihood that dairy milk would, even post-facto, become unsuitable for Pesach. Still, unless there are extenuating circumstances, it is best to avoid shelf-stable dairy milk 7 . Similarly, other milk alternatives such as almond milk, soy milk and coconut milk are shelf-stable products that are processed at ultra-high temperatures in the same facility that, nowadays, is likely to process oatmilk. In the dietary supplement pages, we have listed a number of products that should only be used for those in need.

Oatmilk

Lactose Free Milk

Milk naturally contains lactose, which is sugar. Many people have difficulty digesting lactose in milk. Lactose sugar is technically a disaccharide, which is helpful for us to know insofar as this word denotes a molecule with two parts (“di-“). An enzyme called lactase (the -ase suffix means that it is an enzyme) has been developed to split those two parts.

When lactase is added to milk, it essentially pre-digests lactose, by breaking it down to constituent parts. The result is that someone who otherwise would not be able to drink milk (or in any event have difficulty tolerating it) can now enjoy it without repercussions.

Lactase may be made using chametz, although not necessarily. It is added to milk at exceptionally small amounts. As mentioned earlier, chametz that is mixed into a mixture prior to Passover is nullified provided it is present at less than one in sixty parts; lactase is present at significantly less than that amount 8

For those that use lactose-free milk and cannot forego the product during Pesach, the OU permits its use, but it should be purchased before Pesach.

NOTES

1. The History of Food Fortification in the United States: Its Relevance for Current Fortification Efforts in Developing Countries Author(s):

David Bishai and Ritu Nalubola Source: Economic Development and Cultural Change, Vol. 51, No. 1 (October 2002), pp. 37-53

2. The Dairy Practices Council, “Guidelines for Vitamin A and D Fortification of Fluid Milk” 2001.

3. Ibid page 7

4. Shulchan Aruch OC 447, 2.

5. OC 447, 1

6. A dairy processing executive explained that specialty milks like oatmilk must be made in sufficient volume to meet supermarkets’ minimal requirements. Standard dairy milk processors do not have the economic incentive to use their equipment for oatmilk; they are generally more than occupied processing standard dairy milk. Specialized processing facilities that make shelf-stable products do have an interest in making oatmilk products.

7. Although rare, some manufacturing sites use steam to heat one product. It is then recovered and injected directly into another product. If the first product heated by the steam is chametz, it would be best to avoid using the second product for Pesach.

8. Mishna Berurah, 447, 14 notes that a chametz ingredient that is added deliberately to a food to perfect a physical property of the food (for example, to give it firmness or body) would not necessarily be nullified. Because lactase does not contribute to a physical enhancement, it does not fall under this category.

Ultra-HighTemperature Milk

Yom Tov: A Brief Survey of the Essential Halachot

By Rabbi Yissachar Dov Krakowski

The following is meant as a convenient review of halachot pertaining to Yom Tov. The piskei din for the most part are based purely on the sugyos, Shulchan Aruch and Rema, and the Mishnah Berurah, unless stated otherwise. They are based on my understanding of the aforementioned texts through the teachings of my Rebbeim. As individual circumstances are often important in determining the psak in specific cases, and as there may be different approaches to some of the issues, one should always check with one’s rav first.

Yom Tov is similar to Shabbat in many ways. On both Shabbat and Yom Tov it is forbidden to do melachah There are 39 melachot that are forbidden on Shabbat and Yom Tov. Doing melachah on Shabbat is a capital crime, while doing melachah on Yom Tov is punishable by lashes.

On Yom Tov there are various exceptions to the prohibition of melachah. These exceptions are based on the pasuk that allows us to do melachot required for ochel nefesh — essentially, food preparation. Chazal explain that once a melachah was allowed by the Torah for food preparation, the Torah sometimes "so to speak" permitted it for certain other purposes as well. At the same time, Chazal explain that the there are certain instances and certain melachot that aren't permitted even

for food preparation purposes. The following is meant to outline when melachot are permitted on Yom Tov and to explain the extent to which they are permitted. Many of the halachot that are particular to Yom Tov, such as hilchot shechitah and the halachot pertaining to harvesting, are rarely applicable in most frum communities nowadays and therefore will not be discussed.

When are you allowed to do melachot for food preparation:

The melachot that are generally allowed on Yom Tov are: melachot that are absolutely necessary for food preparation (i.e. shechitah and similar melachot) These melachot are only permitted if they cannot be done before Yom Tov, or if they involve items that are considered considerably better fresh (i.e. kneading and baking bread is thus permitted on Yom Tov, while in most circumstances it is prohibited to harvest or grind flour on Yom Tov). Even when particular melachot are permitted on Yom Tov, they cannot be done in a way that

is a zilzul, that shows disregard for the honor and spirit of Yom Tov.

. 2 .

The Torah allowed the preparation of food items on Yom Tov only so that there should be meals to eat on Yom Tov. Therefore, the melachot that are allowed on Yom Tov are only allowed in order to prepare for Yom Tov itself. Items that are intended to be used only after Yom Tov may not be prepared on Yom Tov.

a. Food that was prepared on Yom Tov for use on Yom Tov and is left over may be consumed even after Yom Tov. One may also prepare food in generous quantities on Yom Tov, even if it is likely that it will be more than enough for Yom Tov. This is so long as it could theoretically (and may) be consumed during Yom Tov.

b. Even when Yom Tov is on Erev Shabbat, food may not be prepared for Shabbat. (Please see the separate section on hilchot eruv tavshilin to see what can be done in order to enable preparations for Shabbat on Yom Tov).

c. Since food can only be prepared for Yom Tov use, one may not prepare food for a non-Jew on Yom Tov. Therefore one should preferably not invite a gentile for a Yom Tov meal. However, if there is fear of creating animosity from the gentile towards Jews, it is then permissible to invite or allow a gentile to come and partake in a meal on Yom Tov. In such an event care should be taken to make sure not to cook anything specifically for the non-Jewish guest. Likewise, care should be taken to ensure that one doesn't add more to an already cooking item in order to have enough for the gentile. If more is being added for the sake of Jews, however, then extra may be added for the gentile along with it.

d. When someone has non-Jewish workers (i.e. maids, etc.) working in one's home during Yom Tov, one may not prepare food for them.

i. The best thing to do is to allow them to take from already cooked food that was cooked for everyone else.

ii. It is important to remember that one should not allow the non-Jew to cook for himself/ herself (if a flame was not already lit) as this would present bishul akum issues and would render the cooking utensils not kosher. If a non-Jew did cook for himself/herself (on a not pre-existing flame) with your utensils ask your rav whether kashering is required.

iii. It is preferable not to send gifts of food to a gentile on Yom Tov. If this cannot be avoided then it should be sent from food that was made without the gentile in mind. No matter what, it cannot be prepared specifically for the gentile.

iv. As mentioned earlier, in a pinch one could add extra food for a non-Jew either when initially placing the food to cook, or if one is adding anyway for Jews as well.

. 3.

One may not light a new fire from scratch on Yom Tov. However one may light a new flame from a preexisting flame.

a. One may raise a preexisting flame on a gas stove.

b. On an electric stove, there is usually no permissible way of raising the heat setting. There are some models that may work in a way that one

could raise the heat setting. Anyone who thinks he may have such a stove top should consult with a competent halachic authority. On most new electric stove tops, the heat settings may not be raised.

c. One may light a gas flame if one does so by using an existing flame to light the new one (e.g. by taking an already lit candle or lighting a match from an already lit candle). When lighting a stovetop that is equipped with a spark igniter, special care must be taken to make sure not to initiate any sparks (i.e. one must open the gas directly without pressing on the igniting mode — this can generally be detected by the clicking sound of the igniter). After lighting the stove one should be careful not to extinguish the candle or match used for lighting the gas (one should rather let it burn out).

. 4 .

One may not extinguish a flame or fire on Yom Tov.

a. On a standard electric stove, one may not turn

down the heat even if the indicator light is off. On a non-digital electric stove top, if the indicator light is off and the coil is black, then one might be allowed to turn down or even turn off the particular heating element. Many recent models of electric stoves use a digital system, and therefore it is not recommended to tamper with the controls on any electric stove top before consulting with a competent halachic authority regarding your particular model and make.

b. A gas flame should not be turned down.

i. Many of the poskim are lenient if someone’s food would burn without turning down the flame. However this leniency would only apply if one does not have the option of lighting an additional flame at a lower setting.

ii. A gas flame which is not attached to a gas line but rather to a gas cylinder (“balloon,” as is frequent in Yerushalayim) may be turned down if one is worried that there will not otherwise be enough gas to last until the end of Yom Tov.

. 5 .

One may bake or cook in an oven that was left on over Yom Tov.

a. If one has a gas oven that can be lit safely with a preexisting flame, one may then do so.

i. Older or industrial ovens that have a pilot light may be lit on Yom Tov without a using another preexisting flame.

b. An electric oven cannot be lit on Yom Tov.

c. Before baking/cooking in an already lit oven (electric or gas) one must be certain that the oven does not have an automatic turn off when the door is opened. Likewise, ovens with electronic thermostats should not be used for cooking on Yom Tov. . 6

With regard to the melachah of borer, one may remove

undesired pieces of food from the desired pieces if there are more of the desired parts. If the undesirable pieces are more than the desirable pieces, then the desired pieces should be removed instead.

a. One may not sift flour on Yom Tov.

i. If the flour has already been sifted before Yom Tov, and the point of sifting it again is only to air out the flour, then one may sift the flour.

ii. In general, most sifters should not be used for sifting most foods.

b. One may rinse vegetables on Yom Tov to clean them from bugs or dirt. . 7 .

One should not grind spices, but one is permitted to crush them. . 8

Salt should not be ground or crushed on Yom Tov. If someone needs to crush/grind salt on Yom Tov one should do so with a יוניש — in an unusual manner (i.e. not in a salt grinder, but rather by taking a spoon or the like and crushing the salt into finer granules).

. 9 .

One may not measure ingredients with standard measuring cups on Yom Tov; one should rather approximate.

. 11 .

One may carry in the public domain (or from one domain to another) on Yom Tov even if is not for the sake of food. However one should not carry something that will not be used on Yom Tov. If there is an eruv, then one may carry in public domain (or from one domain to another) anything that is not muktzeh (as on Shabbat) even if the item will not be used on Yom Tov.

. 12 .

One may light a fire from a preexisting flame on Yom Tov for the purpose of warming oneself.

a. The halachot pertaining to modern-day space heaters are similar to those of ovens and stoves (please refer to those sections).

b. One may warm water on Yom Tov to bathe a baby or to wash one’s face. It is prohibited to wash one's entire body (even part by part) with warm water on Yom Tov.

c. One may use the mikveh as on Shabbat.

. 13 .

One is not permitted to squeeze juice from a fruit on Yom Tov. However, one may squeeze the juice from a fruit onto a piece of solid food as on Shabbat. . 10 .

Shabbat timers may be adjusted on Yom Tov in the following ways:

a. To stay on longer both while the timer is in the “on” mode and while the timer is in the “off” mode.

b. To stay off longer while the timer is in the “off” mode.

c. The timer may not be adjusted to turn off earlier while the timer is in the “on” mode.

d. The timer may be adjusted to turn off earlier while the timer is in the “off” mode.

e. A timer may be used in the aforementioned ways to help with electronic cooking and heating/cooling devices.

i. It is best to alter the settings in an unusual way (for example, one can use a toothpick to pull out or push in the pegs). This applies to all adjustments to Shabbat timers mentioned above.

ii. Obviously one may only alter the setting on a mechanical device, and not when it involves electronic buttons or digital displays (this also applies to all of section 13).

Other halachot of Yom Tov:

• During the times of the Batei Mikdash everyone would purify themselves by immersing in a mikveh. This was done as a prerequisite for entering the Har Habayit. Nowadays it is customary to go to the mikveh on Erev Yom Tov. (For halachot pertaining to immersion in the mikveh, please refer to material on Hilchot Rosh Hashanah or Yom Kippur).

• On Yom Tov, men are required to spend approximately half their day in prayer and Torah study and half their day doing things they enjoy. If one enjoys learning Torah, needless to say they can do so for the majority of the day. (On Rosh Hashanah until after davening one should be apprehensive and fearful of his judgment. After davening one should be very happy and content, trusting that certainly his judgment was favorable).

• One should wear their nicest clothing on Yom Tov.

• One should try to eat a portion of meat (preferably beef, lamb, or any species that could have been brought as a korban) and drink a portion of wine on Yom Tov.

• A married man should buy his wife something new for Yom Tov (e.g. jewelry and/or clothing). Parents should also buy their children something special for Yom Tov (as most young children don't especially enjoy new clothing, it is best to buy them some sort of toy or special candy item).

CHAMETZ:

When to Peddle & When to Purge

By Rabbi Gavriel Price

Acommon method of relinquishing ownership of chametz is to sell it, typically through an agent (a rabbi) to a non-Jew. The chametz remains in the house, in a closed-off area (e.g. a closet) that has been rented to its new owner. After Pesach, the rental period ends and the agent purchases the chametz back on behalf of the original owner.

This option is time-honored and halachically acceptable. Some, however, do not want to rely on such a sale for chametz that, on a Torah level, we are required to remove from our possession.

The Torah prohibition against owning chametz applies not only to obvious chametz such as bread, pretzels or cookies, but to any product that contains a chametz ingredient that constitutes a k’zayit within that

product. Licorice, for example, which contains a significant amount of flour in its dough, would not be sold according to this position but should, instead, be eaten before Pesach, burned, or otherwise destroyed. Such products are considered chametz gamur — “real” chametz

If the food is only safek chametz (that is, there is some doubt as to whether it is chametz at all), it may be included in the sale even according to those individuals who avoid the sale of chametz gamur

The foods listed in the chart on page 39 are identified either as chametz gamur and, according to the stringent position, should not be included in a sale, or “not chametz gamur,” and may be included in a sale.

Many people who avoid selling chametz gamur nonetheless have a family custom to sell their whiskey.

The Torah prohibition against owning chametz applies not only to obvious chametz such as bread, pretzels or cookies, but to any product that contains a chametz ingredient that constitutes a k’zayit within that product.

Because of global variations in raw material sourcing, this chart ONLY APPLIES TO PRODUCTS MANUFACTURED IN THE USA.

PRODUCT STATUS PRODUCT STATUS

Baker’s Yeast Not Chametz Gamur

Baking Powder Not Chametz Gamur

Baking Soda Not Chametz Gamur

Barley (Pearled) Not Chametz Gamur 1

Beer

Chametz Gamur

Bourbon Chametz Gamur 2

Brewer’s Yeast Chametz Gamur

Cereals in which wheat, barley, oats, rye, or spelt are primary ingredients

Cereals in which wheat, barley, oats, rye, or spelt are secondary ingredients

Chametz Gamur

Chametz Gamur

Chocolate (provided there is no wafer or flour as an ingredient) Not Chametz Gamur

Corn Flakes Not Chametz Gamur 3

Cosmetics Not Chametz Gamur

Duck Sauce Not Chametz Gamur

Farfel Chametz Gamur

Flour Not Chametz Gamur 4

Flour, Whole Wheat Not Chametz Gamur 5

Flour, Bleached Not Chametz Gamur 6

Flour, Rye Not Chametz Gamur 7

Flour, Spelt Not Chametz Gamur 8

Flour (as an ingredient in processed food) Chametz Gamur 9

Gefilte Fish Chametz Gamur

Gluten Free Specialty Foods (when containing oats, oat flour, or wheat starch) Chametz Gamur

Ice Cream (with the exception of Cookies & Cream) Not Chametz Gamur

Ices Not Chametz Gamur

Ketchup Not Chametz Gamur

Licorice

Chametz Gamur

Maltodextrin Not Chametz Gamur

Maltodextrin (non-GMO)

Chametz Gamur 10

Matzah (not for Pesach) Chametz Gamur

Mayonnaise Not Chametz Gamur

Medications

(Capsules, Pills, Tablets) Not Chametz Gamur

Mouthwash Not Chametz Gamur

Mustard Not Chametz Gamur

Nutritional Yeast Not Chametz Gamur

Oats: Instant, Rolled Chametz Gamur

Oatmeal Chametz Gamur

Onion Ring Snacks (when containing wheat as an ingredient) Chametz Gamur

Pasta Sauce Not Chametz Gamur

Popcorn Not Chametz Gamur

Potato Chips Not Chametz Gamur

Pickles Not Chametz Gamur

Probiotics Not Chametz Gamur

Rice Krispies Not Chametz Gamur 3

Rum Not Chametz Gamur

Salad Dressing Not Chametz Gamur

Scotch Chametz Gamur 2

Soy Sauce Chametz Gamur 11

Starch (also referred to as food starch) Not Chametz Gamur

Starch (non-GMO) Chametz Gamur 10

Tequila Not Chametz Gamur

Toothpaste Not Chametz Gamur

Vanilla Extract Not Chametz Gamur

Vinegar Not Chametz Gamur

Wheat Germ Not Chametz Gamur 12

Whip Toppings Not Chametz Gamur

1. The processing of pearled barley is mechanical and does not require the use of water.

2. Follow family custom.

3. Although malt in corn flakes and crispy rice products is present at more than one-sixtieth of the product, in standard packaging the malt is less than one k’zayit of the package.

4. Contemporary milling production consists of a tempering process that renders flour only safek chametz and flour can therefore be included in a sale.

5. Whole wheat flour has the status of standard flour and undergoes a process that renders it safek chametz.

6. Bleached flour has the same status as standard flour (the actual bleaching does not render flour chametz gamur)

7. Rye flour does not undergo the tempering process that renders standard flour safek chametz.

8. Spelt flour does not undergo the tempering process that renders standard flour safek chametz

9. Flour as an ingredient in processed food is typically exposed to some form of moisture and should be assumed to be chametz

10. Typically, non-GMO starch and starch derivatives (like maltodextrin) are sourced from Europe, and should be assumed to be chametz

11. Wheat is used in traditional soy sauce production.

12. Wheat germ is a byproduct of the milling process; see footnote 4.

HOW TO MAKE YOUR KITCHEN KOSHER-FOR-PASSOVER, EVEN IF YOU’RE NOT A RABBI

By Rabbi Eli Gersten

One of the most daunting preparations we make for Pesach is kashering, a process to prepare chametz utensils for Pesach use. As with all areas of halachah, those who are unsure of how to apply the rules of kashering to their situation should consult an Orthodox rabbi.

The Torah (Bamidbar 31:23) requires kashering utensils acquired from a non-Jew, as they are presumed to have been used in non-kosher cooking (and will have absorbed non-kosher flavor). Since chametz on Pesach is also forbidden, the Talmud applies the laws of kashering to chametz as well. There are four basic methods of kashering. The prescribed method depends on the utensil and how it was used.

LIBUN GAMUR (BURNING)

Safety Warning:

Kashering Involves High Heat!

Utensils used directly in the fire (e.g. BBQ grate), must be kashered by placing them into fire. This process has the effect of burning away any absorbed taste. To qualify as a complete libun, metal must be heated until it glows. A self-clean cycle of an oven (approx. 850°F) also qualifies as libun. There is no need to wait 24 hours before libun, though it is advised. There is no need to scrub the utensil before performing libun, since the fire will burn off residue, but some cleaning is advised.

HAGALAH (BOILING)

Utensils that were used to cook non-kosher liquid can be kashered with hagalah (boiling in water). To prepare the utensil for hagalah, the utensil must be thoroughly cleaned. Only utensils that can be scrubbed clean should be kashered. Items that have narrow cracks, crevices, deep

scratches or other areas that cannot be cleaned, cannot be kashered for Pesach. The following, for example, cannot be kashered for Pesach: pots with rolled lips, bottles with narrow necks, filters, colanders, knives (or other utensils) where food can get trapped between the blade and handle. After cleaning, the utensils should then be left idle for 24 hours. To kasher, every part of the utensil must make contact with boiling water. This process can be done in parts. For example, a large spoon can be immersed into a pot of boiling water for 10 seconds, turned over and then the remainder immersed. When the utensil is removed from the boiling water, it should be rinsed off in cold water. While strictly speaking these utensils may be kashered in a clean non-Pesach pot that was not used for 24 hours, the minhag, however, is to kasher the pot first, by boiling water in the pot and discarding.

IRUY KLI RISHON (POURED BOILING WATER)

If the utensil only came in contact with hot liquid being poured on it (iruy), it can be kashered in the same manner. If the utensil came in contact with hot chametz solids, then one should kasher by pouring boiling water accompanied by an even melubenet, a heated stone. For example, if hot pasta fell into a sink, stones should be heated on the stove, and moved around the surface of the sink while boiling water is poured over them. In this way, the water will remain boiling on the surface of the sink. The stones may need to be reheated several times, since they cool down quickly. In all other aspects the process is identical to hagalah.

LIBUN KAL (LIGHT BURNING)

In certain cases, libun kal is sufficient. This can be accomplished by heating in an oven at 550° F for one hour. This method of kashering can be used in place of hagalah. It is also used when the need for libun is only an added stringency.

NOT EVERY MATERIAL CAN BE KASHERED.

Ceramic, such as china, and enamel coated pots cannot be kashered. It is the custom of Ashkenazim not to kasher glass as well. Some poskim do not permit kashering plastic or other synthetic materials for Pesach; however, the opinion of the OU rabbanim is that it may be kashered, if there is a need. Ask your rabbi for guidance. Composite stone (e.g. quartz counters) which is made mostly of stone, but is held together with resin, can be kashered. As a rule, materials such as metal, wood, stone, natural rubber, and fabric can be kashered.

SOME HELPFUL TIPS:

It is recommended that one not wait until erev yom tov to run the self-cleaning cycle to kasher an oven, as this is known to be hard on the oven and repairs may be required.

Some newer self-cleaning ovens employ Aqualift technology that cleans at low heat; they should be considered like non-self-cleaning ovens (see The Modern Kitchen on page 52 for details).

Please note that kashering may discolor oven racks and stovetop burners. If racks have rubber wheels, the wheels may melt. Replacement racks for Pesach should be ordered well in advance of the holiday.

KASHERING CHECKLIST:

LIBUN GAMUR

Surface must be heated to a dry temperature of approximately 850°F (i.e. self-cleaning oven) or until it begins to glow.

HAGALAH

Surface should be completely cleaned with hot water and unused for 24 hours.

Surface should be completely clean and dry.

The utensil should be completely submerged in a pot of boiling water.

Cold water should be poured over surface.

IRUY KLI RISHON

Surface should be completely cleaned with hot water and unused for 24 hours.

Surface should be completely clean and dry.

Boiling water should be poured directly over all surfaces followed by cold water poured over the entire surface.

LIBUN KAL

Surface should be completely cleaned with hot water and unused for 24 hours.

Surface should be completely clean and dry.

Surface should be heated to a dry temperature of 550° F (i.e. oven) for a minimum of one hour.

THE MODERN

KITCHEN

GLOSSARY OF TERMS:

LIBUN GAMUR - Burning

HAGALAH - Boiling

IRUY KLI RISHON - Poured Boiling Water

EVEN MELUBENET - Heated Stone

See pages 60-61 for details on these processes.

1

REFRIGERATORS, FREEZERS, FOOD SHELVES & PANTRIES CLEAN & COVER

These areas should be thoroughly cleaned, paying special attention to the edges where crumbs may get trapped. The surfaces should be lined with paper or plastic.

Note: Refrigerators and freezers will operate more efficiently if holes are poked in the lining to allow air flow.

2

DISHWASHERS

HAGALAH (boiling in water) Kashering of dishwashers is a complicated process and should only be done in consultation with a halachic authority.

7

SELF-CLEANING OVENS

LIBUN (burning) Remove any visible food. Complete self-cleaning cycle with racks in place.

NON-SELF-CLEANING OVEN

LIBUN (burning) Clean all surfaces (walls, floor, doors and racks) thoroughly with a caustic cleanser (e.g. Easy Off). Pay special attention to thermostat, oven window, and edges of the oven chamber. Black discoloration that is flush with the metal need not be removed. Oven should not be used for 24 hours. Place racks in the oven and turn the oven to broil (highest heat) for 60 minutes. A broiler pan that comes in direct contact with food should not be used.

Note: The method of kashering described above is based on the ruling of Rav Aharon Kotler zt’l. However, Rav Moshe Feinstein zt’l ruled that the oven must either be kashered with a blow torch, or an insert should be placed in the oven. Consult your rabbi for guidance

8

WARMING DRAWERS LIBUN (burning) Typically warming drawers do not get to libun kal temperature. Therefore, unless one is experienced in kashering with a torch, warming drawers are not recommended for use on Pesach.

9

MICROWAVES

HAGALAH (boiling in water) (for those who kasher plastic) The microwave must be cleaned well and not used for 24 hours. Glass turntable should be removed and replaced with new kosher-for- Passover surface. A styrofoam cup should be filled with water and boiled in the microwave for 10 minutes. The cup should be refilled and moved to another spot and the process repeated for 10 more minutes. Cardboard or contact paper should be taped over the glass window pane for the duration of Pesach.

10

METAL TEA KETTLE

HAGALAH (boiling in water)

The same treatment for pots applies here. Although it is uncommon for anything but water to be put into a tea kettle, nevertheless it must be kashered. Tea kettles often sit on the stove, and it is common for them to get spritzed with hot food.

11

ELECTRIC MIXER NOT RECOMMENDED

Because of the difficulty in cleaning out the housing of the mixer from fine particles of flour, one should not use their year-round mixer on Pesach. The mixer blades, though, can be cleaned and kashered with hagalah

3

STAINLESS STEEL SINK

IRUY (pouring boiling water)

Remove drain. [It is recommended that the drain be replaced. If this is difficult, it may be used if the drain has large holes that can be completely scrubbed clean]. It is preferable to kasher a sink by pouring boiling water in conjunction with an even melubenet (a heated stone). In lieu of kashering with a heated stone, some will place a rack on the bottom of the sink, or use a sink insert.

CERAMIC SINK

CANNOT BE KASHERED AND MUST BE COVERED

The sink should not be used with hot water for 24 hours.

The sink should be completely clean and dry. The sink should be covered with layers of contact paper or foil; it is best to purchase a sink insert.

4

THE SINK FAUCET (including instant hot)

IRUY (pouring boiling water) Detach any filters or nozzles.

5

STAINLESS STEEL, GRANITE, COMPOSITE

STONE (E.G. QUARTZ) OR FORMICA

COUNTERTOPS

IRUY (pouring boiling water) OR COVERING It is preferable to kasher a countertop by pouring boiling water in conjunction with an even melubenet. There are different opinions as to whether formica (or plastic) countertops can be kashered for Pesach.

CERAMIC TILE COUNTERTOPS

CANNOT BE KASHERED & MUST BE COVERED

The counter should be covered with a waterresistant covering.

6

GAS STOVETOP

LIBUN (burning) & COVER

The stovetop surface and grates should be cleaned well and not used for 24 hours.

The stovetop surface should be covered with foil. The stovetop grates can be replaced or they should be burned out in the oven @ 550° F for one hour.

ELECTRIC STOVETOP

LIBUN (burning) & COVER The stovetop surface should be cleaned well and covered with foil. The burners should be turned on until they glow red.

GLASS STOVETOP

CANNOT BE KASHERED & MUST BE COVERED*

The stovetop surface should be cleaned well and not used for 24 hours.

During Pesach, pots should not be placed directly on the stove surface, but rather an aluminum (or other metal) disk should be placed directly under the pot. *The entire glass top surface should not be covered as this might cause it to overheat and crack.

12

SILVERWARE, POTS & OTHER SMALL ITEMS

HAGALAH (boiling in water)

Rolled lips, seams or cracks that cannot be cleaned will require torching of those areas. Utensils should be immersed one at a time into a pot of boiling water that is on the fire. Water should be allowed to return to a boil before the next item is placed in the pot. The pot can be non-Passover, provided it is clean, has not been used for 24 hours, and water is first boiled in the pot and discarded. Larger items can be submerged in the water one part at a time. Utensils should then be rinsed in cold water.

13

KEURIG COFFEE MAKER

HAGALAH OR IRUY (pouring boiling water) (for those who kasher plastic) The coffee maker must be cleaned well and not used for 24 hours. Remove K-cup holder and perform hagalah or iruy on K-cup holder. Run a Kosher-for-Passover K-cup in the machine (this will kasher the top pin).

14

HOT WATER URN, WATER COOLER

IRUY (pouring boiling water)

Urn only used for heating water: Run hot water through the water tap for 10 seconds, while pouring boiling water from a kettle over the water tap.

Urn also used to warm food (e.g. to warm challah): Not recommended. Must be put away for the holiday. Water Cooler In addition to pouring boiling water over tap, replace water bottle.

15

BABY HIGH CHAIR COVERED

The tray should be covered with contact paper. The seat, legs and bars should be wiped down with a soapy rag.

16

TABLECLOTHS, KITCHEN GLOVES, APRONS & OTHER FABRIC ITEMS

WASH Fabric items can be kashered by washing them with detergent in a washing machine set on “hot.” Items should be checked to make sure no pieces of food remain attached.

17

TABLES

COVERED Although wooden tables can be kashered, the common custom is to clean tables well and then cover them.

GLOSSARY OF ISRAELI KASHRUT

The following glossary includes additional terminologies relating to kashrut beyond the scope of this guide, to enhance the reader’s overall familiarity with kashrut related topics. This glossary has been updated to include Pesach terminology.

AASHKENAZIM )םיזנכשא( – a Jewish ethnic group which originated from Western and Eastern Europe. The customs of Ashkenazim differ from SEFARDIM.

ARAVA DROMIT )תימורד הברע), Southern Arava – A region in the southern Negev desert that is considered to be CHUTZ LA’ARETZ and thus exempt from certain MITZVOT HAT’LUYOT BA’ARETZ (TERUMAH, MA’ASER, SHEMITTAH). Authorities dispute the exact location and borders of this area.

ACHRONIM (םינורחא)

The great rabbis in the era following the SHULCHAN ARUCH, from the fifteenth century to today.

ATZITZ NAKUV )בוקנ ץיצע lit. “Perforated flowerpot”) – A flowerpot or planter with holes on the bottom. Halachically, such a receptacle is considered connected to the ground. All halachot pertaining to vegetation grown in the ground apply to produce grown in an atzitz nakuv. Authorities debate how large a pot’s holes must be in order for it to be considered an atzitz nakuv.

ATZITZ SHE’EINO NAKUV (וניאש ץיצע בוקנlit. “non-perforated flowerpot”) – A flowerpot or planter that’s completely sealed on the bottom. Our Sages decreed that anything growing in an atzitz she’eino nakuv is obligated on a rabbinic level in all halachot pertaining to produce grown in the ground. Authorities debate whether certain halachot don’t apply to atzitz she’eino nakuv.

BBADATZ (ץ “ דב, acronym for תיב קדצ ןיד( – Private Israeli kashrut certification. Not all badatzim have the same standards. Not affiliated with the Chief Rabbinate.

BAYIT SHENI (ינש תיב) The Second Temple, which stood in Jerusalem from 3622 (139 CE) to 3829 (69 CE).

BEDI’AVAD דבעידב); “after the fact” – A less than ideal approach to a halachic issue, based on circumstances that have already occurred.

BEIT DIN (ןיד תיב; lit. “house of judgment”) – Court of three rabbis, certified as Torah judges, which rules based on halachah.

BERACHAH (הכרב) – Blessing, usually referring to a prescribed text recited before or after performing various actions.

BESARI (ירשב) Meaty, fleishig –This term appears on kashrut certificates issued to restaurants serving meat as well as on products which contain meat.

BISHULEI AKUM (ם “ וכע ילושיב( –Kosher food cooked by a non-Jew which is prohibited for consumption by Jews. Only certain foods are included in the prohibition. Foods not included in the prohibition may be fully cooked by non-Jews.

BISHUL YISRAEL )לארשי לושיב( –Kosher food cooked by Jews. There is a dispute among authorities as to how much Jewish intervention is required in order to deem the food bishul Yisrael rather than BISHULEI AKUM. Not all food requires bishul Yisrael.

BIUR )רועיב( – The act of removing SHEMITTAH-sanctified produce from one’s possession.

CCHADASH (שדח lit. “new”) – Grains wheat, barley, oats, spelt and rye) that have been planted after the fifteenth of Nisan and reaped before the fifteenth of Nisan of the next year is considered chadash and may not be consumed until the latter date passes.

CHALAV AKUM )ם“וכע בלח( – Milk from a kosher animal which was milked by a non-Jew without any Jew present or in close vicinity. Our Sages decreed that chalav akum is prohibited for consumption.

CHALAV STAM )םתס בלח( – Milk that was milked from a kosher animal by a non-Jew in a place with government supervision. The governing body also fines companies that break such regulations and holds them accountable. This supervision protects against any tampering with the milk, including adding milk from other animals.

CHALAV YISRAEL (לארשי בלח( – Milk that was milked from a kosher animal by a Jew, or alternatively, by a non- Jew while a Jew was present or in close vicinity.

CHALAVI )יבלח( – Milky, milchig, listed on certificates or labels to state that a restaurant or food is dairy.

CHALAK (קלח lit. “smooth”) – Refers to the smoothness of the lungs of a cow. This term is used to define if beef is glatt kosher. In Israel, not all meat is glatt. The term is also commonly misused regarding the kosher status of slaughtered chickens, although in certain circles

it has become accepted as a term to define a higher standard for the SHECHITAH of chickens.

CHAMETZ- (ץמח) - Grains (wheat, barley, oats, spelt or rye) that have been mixed with water and not baked within 18 minutes. Any chametz or product containing chametz is prohibited for consumption or benefit throughout the seven days of Pesach

CHARAKIM (םיקרח( – Insects, see TOLAI’IM.

CHUMRAH (הרמוח( – Stringency in observing Jewish law within and sometimes beyond halachic requirements.

CHUTZ LA’ARETZ (ץראל ץוח; lit. “outside the land”) – Any location outside the land of Israel.

DDEMAI (יאמד( – All fruit that carries a doubt as to whether halachic tithes were taken.

HHAGALAH (הלעגה) – The procedure for kashering utensils using boiling hot water.

HANA’AH (האנה) – Benefit. It is forbidden to benefit (sometimes even indirectly) from certain prohibitions or transgressions.

HARABBANUT HARASHIT (תונברה תישארה) – Chief Rabbinate. In Israel

there is a state rabbinate that oversees matters such as kashrut, to a minimum halachic standard.

HASGACHAH TZEMUDAH (החגשה הדומצ lit. “tight supervision”) -The term refers to production where a mashgiach is on site throughout the entire production.

HAVLA’AH (העלבה, lit. “swallowing”) – Bundling, packaging, i.e., the practice of overpaying for one item or service in order to receive another as well.

HETER MECHIRAH (הריכמ רתיה, lit. “dispensation based on sale”) – Circumvention of SHEMITTAH observance by selling or leasing land in Israel to a non-Jew for the duration of the SHEMITTAH year.

I

ISUR VE’HETER (רתיהו רוסיא lit. “the prohibited and the permissible”) –The halachic expression pertaining to kashrut and dietary laws.

KKASHER LEPESACH LEMEHADRIN (ןירדהמל חספל רשכ) -The term appears on restaurants or establishments during Pesach. Normally the mehadrin term refers to products not containing kitniyot, although they may contain sheruyah products (gebrochts).

KEDUSHAT SHEVI’IT (תשודק תיעיבש,lit. “holiness of the seventh”) – SHEMITTAH sanctity. The term applies to produce that grew in Eretz Yisrael during the SHIMITTAH year.

KILAYIM (םיאלכ) – Forbidden mixtures, such as the prohibition on planting certain different species together.

KITNIYOT (תוינטק lit. Legumes) –many early halachic authorities rule that there is a binding custom not to consume certain types of legumes during Pesach. The custom is observed by Jews of Ashkenazic ancestry and certain Sephardi communities as well; other Sephardic Jews do consume kitniyot on Pesach.

LL’CHATCHILAH (הליחתכל, lit. “from the outset”) – In the most ideal manner, i.e., the way one should ideally approach an issue of halachah.

LIBUN (ןוביל) The method of kashering utensils using an open flame. There are two different types of libun: libun kal and libun chamur.

LELO CHASHAH KITNIYOT ששח אלל תוינטקlit. “Without any concern of kitniyot”). The term appears on many foods that are certified kosher for Pesach. It testifies that those who keep the custom not to consume kitniyot may consume such a product.

LE’OCHLEI KITNIYOT BILVAD (ילכואל דבלב תוינטקlit. “only for those who consume kitniyot”). The term may appear on food certified kosher for Pesach. It testifies that only those

who have the custom to eat kitniyot on Pesach may consume this product.

LIFTIT/ MECHIL LIFTIT )/תיתפל תיתפל ליכמ lit. “contains rapeseed”) - Later authorities dispute whether rapeseeds are included in the custom of those who do not consume kitniyot. The term appears on food that does not contain actual kitniyot yet contain rapeseed oil (more commonly known as canola oil).

MMA’ASER pl. MA’ASROT )תורשעמ( – Tithes that one is obligated by Jewish law to remove from produce grown in the land of Israel.

MATZA MENUTAK (קתונמ עצמ; lit. “separated surface”) – Methods of growing produce during SHEMITTAH in indoor greenhouses on raised surfaces and disconnected from the ground.

MASHGIACH pl. MASHGICHIM (חיגשמ) – Kashrut supervisors. Normally mashgichim are on-site workers supervising kosher production. The amount of time the mashgiach needs to be present depends on the type of food and production.

MATZOT CHAI DAKOT )י“ח תוצמ תוקד( - Kosher-for-Pesach matzah. The process of mixing, kneading, shaping and inserting into the oven is completed within 18 minutes.

MATZOT CHAI REGA’IM )י“ח תוצמ םיעגר( – Another term for MATZOT CHAI DAKOT; see above.

MA’ASER RISHON )ןושאר רשעמ lit. “First Tithe”) – A tenth of what is left in the grain or produce after the distribution of TERUMAH. By Biblical law, the tenth is set aside and given to the Levites.

MA’ASER SHENI (ינש רשעמ lit. “Second Tithe”) – A tenth of the crop remaining after the distribution of TERUMAH and MA’ASER RISHON, which in the times of the Temple would be brought to Jerusalem. If the quantity of the ma’aser was too large to transport, it was redeemed monetarily on animals for sacrifices or on food consumed in Jerusalem. Today, all MA’ASER SHENI is redeemed through money. The money is not spent and remains “holy.”

MATZVOT AVODAT YAD )תדובע תוצמ די( – Kosher matzah made by hand.

MATZOT MECHONAH/MACHINE )ןישאמ/הנוכמ תוצמ( – Kosher matzah made using machinery. There is doubt regarding whether every mechanical function, such as using an electric, rather than manual, grinder would define matzah as machine-made.

MEHADRIN )ןירדהמ( – Exceeding the minimum standards of halachah, generally associated with kashrut, although many standards and opinions exist regarding what exactly is considered “mehadrin”. The subject of mehadrin is very subjective and complex. One should consult with their rav.

MEHUDAR )רדוהמ, lit. “beautified”) – Exceeding minimum halachic standards or requirements.

MINHAG (גהנמ) – custom, normally refers to customs in the area of halachah.

MITZVOT HAT’LUYOT BA’ARETZ (ץראב תויולתה תווצמ( – Torah commandments pertaining to the land of Israel, mostly referring to agricultural laws.

NNETA REVAI )יעבר עטנ( – Produce of a tree in the fourth year of its growth, after the prohibited threeyear ORLAH period has passed. The fruit needs to be eaten in a certain part of YERUSHALYIM or redeemed on a coin. Today all NETA REVAI is redeemed and not eaten in YERUSHALAYIM

NOCHRI (ירכונ; lit. “stranger”) – nonJew.

OOLEI BAVEL (לבב ילוע lit. “those who made aliyah from Babylonia”) – The territories of the land of Israel that were conquered by the Jews who moved from Babylonian at the beginning of the Second Temple and were sanctified by Ezra and his BEIT DIN. This conquest of the Jews is also called “second holiness” (Kedushah Sheniyah). It is universally accepted that this area is biblically obligated in the MITZVOT HAT’LUYOT BA’ARETZ.

OLEI MITZRAYIM (םירצמ ילוע lit. “those who made aliyah from Egypt”) – The territories of the land of Israel that were conquered by the Jews in the days of Yehoshua Bin Nun and were sanctified by Yehoshua Bin Nun and his beit din, and ended in their conquest in the days of King David and were sanctified in the time of the First Temple. The area wasn’t reconquered by the Jews during their return from Babylonia. According to certain authorities, one may be lenient regarding the mitzvot of the land of Israel (TERUMA, MA’ASER, SHEMITTAH) in these areas.

ORLAH (הלרע) – The Torah prohibition on eating fruit that grows from a tree during the first three years after it was planted.

OTZAR BEIT DIN )ןיד תיב רצוא lit. “a storehouse [operated by] beit din”) – A system in which the beit din takes control of the growing conditions and the distribution process of produce during the SHEMITTAH year.

PPACH SHEMITTAH (הטימש חפ lit. “SHEMITTAH Bin”) – A special bin/ waste basket for leftovers and edible peels of holy SHEMITTAH produce.

PAT AKUM (ם “ וכע תפ( – Kosher bread from any of the five grains (wheat, barley, oats, spelt and rye) baked by a non-Jew. Early sources record a rabbinic prohibition against consuming pat akum. There is a dispute among early authorities and later poskim regarding the validity

and extent of this prohibition.

PAT YISRAEL )לארשי תפ( – Kosher bread from any of the five grains (wheat, barley, oats, spelt and rye) baked by a Jew. It is sufficient for a Jew to have minimal involvement in the baking process in order to deem the bread pat Yisrael. For example, according to all opinions, if a Jew lit the oven and a non-Jew placed the bread in the oven, the bread is considered pat Yisrael.

RRABBANUT MEHADRIN (ןירדהמ תונבר( – A higher standard of kashrut from local rabbinates. Not all local rabbinates have the same standard.

RABBANUT MEKOMIT )תימוקמ תונבר( – Local Rabbinate, municipal rabbinate in charge of kashrut for different jurisdictions. The local rabbinate follows the standards of the chief rabbinate and is an extension of the larger government organization.

RISHONIM (םינושאר; lit. “the First Ones”) – The great rabbis in the era preceding the SHULCHAN ARUCH, from the eleventh to fifteenth centuries

SSEPHARDIM (םידרפס lit. “those from Spain”) – a Jewish ethnic group originating from Spain, North America, the middle east and western Asia. This group has a wide range of customs regarding kashrut which varies from that of ASHKENAZIM.

SAFEK (קפס) – A halachic doubt or question.

SEFICHIN (ןיחיפס; lit. “herbs”) – A prohibition enacted by the Sages forbidding the consumption of all self-seeded (and purposely grown) produce that sprouts during the SHEMITTAH year. Legumes, grains and vegetables are part of the decree. Fruit is not included.

SHA’AT HABIUR )רועיבה תעש( –Deadline by which one must renounce ownership of all SHEMITTAH-sanctified products.

SHABBAT HA’ARETZ (ץראה תבש( – The sabbatical year of the land of Israel. Also a book on the laws of SHEMITTAH by Rav Avraham Yitzchak Hakohen Kook zt” l (18651935)

SHAMUR V’NE’EVAD (דבענו רומש; lit. “guarded and worked”) – SHEMITTAH produce that was guarded and/or worked in a prohibited fashion.

SHECHITAH (הטיחש) – Ritual slaughter.

SHEMIRAT HAMITZVOT )תרימש תווצמה( – Observance of the commandments. A non-observant Jew isn’t trusted in certain halachic areas.

SHEMITTAH (הטימש( – The sabbatical year which takes place in the land of Israel according to Torah law (Vayikra 25:1–5). SHEMITTAH occurs every seven years, based

on an ancient cycle. In a leap year, SHEMITTAH lasts thirteen months.

SHE’ERIYOT (תויראש lit. “leftovers”) –Leftover food or edible peels of holy SHEMITTAH fruit that may not be discarded in a regular manner.

SHEMINIT (תינימש lit. “The Eighth Year”) – The year following the SHEMITTAH year. Certain halachot pertaining to SHEMITTAH apply to the eighth year as well.

SHEVI’IT (תיעבש; lit. “the seventh”) –The seventh year of the seven-year SHEMITTAH cycle. See SHEMITTAH

SHERUYAH (היורש) – Commonly known as gebrochts. Matzah that was baked properly and placed in liquid is not considered chametz. However a widely-observed custom exists not to consume any matzah that was placed in any liquid after being baked. The term, which normally appears on foods or advertisement for programs refers, to the custom to either eat or not eat such matzah.

SHISHIT (תישש; lit. “the sixth”) –The sixth year of the seven-year SHEMITTAH cycle.

SHULCHAN ARUCH (ךורע ןחלוש; lit. “set table”) – The Code of Jewish Law. The Shulchan Aruch was written by Rabbi Yosef Caro in Safed in 1563. The Rema (Rabbi Moshe Isserles) added in his comments to this work

TTE’UDAT KASHRUT (lit. Certificate of Kashrut) – Certificate of kashrut for an establishment.

TERUMAH, TERUMOT (תומורת; lit. “Removed portions”) – A type of tithe given to the Kohen. Terumah can only be consumed by a (ritually) pure Kohen while the produce is still ritually pure.

TERUMAT MA’ASER (רשעמ תמורת( – A tithe given from the Levi to the Kohen. A tenth of the MA’ASER RISHON the Levi received is given to the Kohen. Terumat ma’aser can only be consumed by a (ritually) pure Kohen while the produce is still ritually pure.

TEVEL (לבט) – Untithed produce grown in Israel. Such produce is prohibited for consumption until tithed.

TOLAI’IM םיעלות lit. “worms” – Nonkosher insects present in foods.

TZIBBUR (רוביצ). Community. The term is sometimes used in relation to a custom or practice of a certain group (see Avot 2:4

YYERUSHALAYIM (םילשורי). Jerusalem. Certain food-related mitzvot apply only in Yerushalayim, and even then, only on Har HaBayit (the Temple Mount) and in some sections of the Old City.

YEVUL CHU”L (ל“וח לובי lit. “Diaspora Crop”) – Produce imported from non- Jewish farmers living outside ERETZ YISRAEL. According to all opinions there is no need to keep the sanctity of SHEMITTAH (KEDUSHAT SHEVI’IT) with yevul chul.

YEVUL NOCHRI )ירכונ לובי lit. “NonJewish Crop”) – Produce marketed during SHEMITTAH from farms in Israel owned and controlled by non-Jews. In many cases, the nonJewish produce is from Palestinian farmers in Judea and Samaria. According to certain authorities, one should treat YEVUL NOCHRI with the sanctity of SHEMITTAH (KEDUSHAT SHEVI’IT).

YISHUV, the (בושיה; lit. “settlement”) – In context, this refers to the modern-day Jewish settlement of Israel.

YITZUR MEYUCHAD (דחוימ רוצי lit. special production) – Special kosher production performed at times at non-kosher factories worldwide. In Israeli plants, it refers to a special production carried out by private certifications.

YITZUR MEYUCHAD LEPESACH

חספל דחוימ רוצי): Special Pesach production run, performed at times at non-kosher-for-Pesach factories worldwide and in Israel.

YASHAN (ןשי lit. “old”). Grain (wheat, barley, oats, spelt and rye) harvested after the fifteenth of

Nisan and therefore permitted for consumption.

YOVEL (לבוי( – The jubilee year which following seven SHEMITTAH cycles. Authorities debate whether yovel is the forty-ninth year (coinciding with SHEMITTAH) or the fiftieth. Among the unique halachot of yovel, certain land purchases must be returned to their original owners, and Jewish slaves go free.

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