class="passover" > Browse OU Passover Products by Category Aluminum Foil & Pans Apple Butter Apple Sauce Baking Mixes Baking Powder & Soda Beverages & Drink Mixes Blintzes, Pancakes & Pizza Borscht & Schav Breakfast Foods Butter Buttermilk Cakes & Cookies Candles Candy & Chocolate Cereal Cheese - Hard Chalav Yisrael Cheese - Hard Non-Chalav Yisrael Chocolate Chips Cleansers & Detergents Coating Mixes Cocoa Powder Coffee Coffee Ground Coffee Instant Cottage Cheese - Chalav Yisrael Cottage Cheese - Non-Chalav Yisrael Couscous Cranberry Sauce Cream Cheese Cream of Tartar Creams Desserts, Jels, & Puddings - Chalav Yisrael Desserts, Jels & Puddings - Pareve Dumpling & Dumpling Mixes Egg Products Egg Substitutes Extracts & Food Colors Fish - Breaded Fish - Gefilte Fish - General Fish - Raw, Frozen Frozen Dinners Fruits - Canned Fruits - Dried Fruits - Frozen Grape Juice Honey Horseradish Hospitals Hotels (Glatt) Ice Cream Ices Jams & Jellies Juices Ketchup Kishka Kugel, Knish, Quiche & Mixes Margarine Matzah & Matzah Products Mayonnaise Meals In A Cup Meat - Raw Meat Products Milk - Chalav Yisrael Milk - Not Chalav Yisrael Mustard No OU-P Required Non - Dairy Creamer Noodle Products Noodles Nuts Oils & Shortenings Olive Oil OU-P Pan Coatings Paper & Plastic Goods Paper Goods Pickled Products Polishes Potato Chips Potato Products Potato Starch Poultry Products Poultry, Raw Restaurants Salad Dressings & Dips Salads Salads - Fish Salt Sauces Sauerkraut Scouring Pads Side Dishes Snacks Soap Soup Nuts & Croutons Soups & Soup Mixes Sour Cream - Chalav Yisrael Sour Cream - Non - Chalav Yisrael Special Diets Spices & Seasoning Stuffing Mixes Sugar Supermarkets Sweeteners Syrups Tea Bags Tea Bags - Unflavored Tomato Products Vanilla Sugar Vegetables - Canned Vegetables - Dried Vegetables - Fresh Vegetables - Frozen Vinegar Water Whipped Toppings Wines & Liquors Yogurt Chalav Yisrael Yogurt Non-Chalav Yisrael

By: Rabbi Shmuel Singer

Kedem continues to bottle grape juice under its own name as well as under the Savion, Gefen and Lipschutz labels. All these items have always been and will continue to be Mevushal. Kedem has one not Mevushal grape juice. This is bottled in 1.5 liter glass bottles and clearly labeled Non-Mevushal. In addition, Rokeach will have its own OU-P grape juice. This will appear under the Rokeach label, as well as the Mishpacha labels. Manischewitz will once again have an OU-P grape juice under its own label. This grape juice is made from concentrate. Kedem will offer a variety of OU-P Sparkling Grape Juices. Manischewitz has also introduced Sparkling Concord and Niagara grape juice. All these grape juices are Mevushal. In addition, Rokeach will again produce a variety of OU-P cooking wines. Kedem and Rokeach will also produce a variety of OU-P cooking wines. Kedem has introduced Pomegranate and Sparkling Pomogrape Juices with the OU-P certification as new items this year. Two new alcoholic OU-P items will be available. Jelinek will have OU-P pear brandy in addition to traditional slivovitz and Distillerie will have OU-P gin.

The OU has certified the Manischewitz matzah bakery in the United States for the past years. For a long time this was the only OU matzah bakery in the world. It continues to be the only one in the United States. Other OU-P brands such as Horowitz Margareten and Goodman’s are all baked at Manischewitz. The bakery has relocated and is fully functioning this year. All regular Manischewitz items will again be available. The OU has also agreed to place the OU-P on Aviv, Osem, Yehuda and Rishon matzah products coming from Israel. The items are supervised by local Rabbanim and are satisfactorily made with OU Pesach guidelines. They are certified by the OU when the OU-P appears on them. In addition, we have this year certified Yanovsky matzah baked in Argentina. This matzah is widely distributed in Latin America. This company manufactures various types of matzah. All matzah is always an eighteen minute product. Rabbi Feigelstock of Buenos Aires serves as the OU rav hamachshir at this factory.

Manischewitz has whole wheat matzah meal and whole wheat matzah farfel. These items are made from Manischewitz OU-P whole wheat matzah. Manischewitz will again have a type of matzah ashirah known as grape matzah, in addition to traditional egg matzah. The grape matzah is made from flour and grape juice and may only be used when egg matzah is permitted, i.e. for Sefardim or those Ashkenazim who cannot eat regular matzah. It is so marked on the box. Manischewitz produces Passover Tams in two forms. The regular Tam Tams in different flavors are small egg matzah crackers coated with different flavorings. They are marked as Matzah Ashirah on the box. The Whole Grain Tams are regular matzah crackers coated with different flavorings. These are not Matzah Ashirah. Manischewitz will continue to sell OU-P machine shmurah matzah under both the Manischewitz and Goodman’s labels. In addition, OU-P hand shmurah matzah will be available from Kfar Chabad and Rokeach. Kedem will be selling, as they did last year, Savion matzah sticks. This is matzah baked in stick form under the Savion label. Manischewitz makes a product known as matzah crackers. Both of these are ordinary matzah products and not matzah ashirah. The various Israeli OU matzah companies will all be selling machine shmurah matzah as well.

Coca Cola will again be available with an OU-P for Pesach. Aside from the New York metropolitan area, Coke will be available in Boston, Baltimore-Washington, Miami, Atlanta, Houston, Philadelphia, and Los Angeles. This year, in New York, Coca Cola items will be made with an OU-P in 2 liter bottles. All these items, of course, require the OU-P symbol. Most of the bottling plants servicing these markets will designate the Passover Coke items with a distinctive yellow cap in addition to the OU-P symbol on the cap or shoulder of the bottle.

The Haddar line of products has now received the OU-P symbol. All the Haddar Passover items will now be available with the OU-P symbol. The traditional OU-P candy brands such as Oneg, Alprose, Elite and Empress will again be available. This year the Barton brand which was not available last year will be back again with the OU-P. In addition Barracini has now received the OU-P. A full line of Barricini candy items will be available with the OU-P symbol. Elyon, Manischewitz, Gefen and Granny’s will continue to have OU-P marshmallows.

This year the OU-P will appear on various Cholov Yisroel dairy products. These include milk with the Best Moo label as well as a full line of Kahal dairy products. Norman’s has introduced the OU-P Machmirim brand of Cholov Yisroel milk and yogurt. In addition there will be OU-P Cholov Yisroel goat cheese and sheep cheese from Barkanit and mozzarella, provolone and pecorino cheese from Yotvata. Cabot Creamery will be introducing OU-P cheddar cheese. This item is not Cholov Yisroel.

There will be two OU-P brands of packaged cakes available this year. These will be Reisman and Lily’s Bakeshop. Both are baked in a special Passover bakery and do not contain matzah meal. In addition the Willmark line of industrial bakery products has been purchased by VIP and many of these items are appearing with the OU-P label this year. Gedilla cookies and Gefen cookies will be available with OU-P. These items are not made with matzah meal. Bernies Foods will have Frankels blintzes, waffles and pizza as well as LeTova Kichel and bread sticks. These are not made with matzah meal. Dayenu pizza, rolls and pierogies are made with matzah meal.

Manischewitz has kept the Season name on OU-P fish items which include tuna, sardines, salmon and anchovies. Season has introduced a number of new Moroccan sardine items in various sauces for Pesach. All of these items are made with Mashgiach Temidi and bishul yisrael. In addition, the Season label will continue to appear on OU-P bamboo shoots and water chestnuts as well as some sauces and oil. Tuna fish is available with an OU-P from Season, Gefen and Mishpacha. In addition Shoprite OU-P tuna fish in water will be available. Season and Gefen will have OU-P salmon in both regular and no salt versions. All these items are made with Mashgiach Temidi and Bishul Yisrael. Dr. Praeger’s continues to produce breaded fish fillets and fish sticks with an OU-P. These products contain no matzah meal.

The OU position remains that extra virgin olive oil can be used without special supervision for Pesach. In addition, Bartenura, Carmel, Gefen and Mishpacha olive oil will be available with an OU-P label. Mother’s olive oil pan coating spray, Mishpacha olive oil spray and Manischewitz buttery safflower cooking spray, olive oil spray and olive oil garlic cooking sprays will also be available. Prepared olives with an OU-P will be available from Gefen, Osem, Kvuzat Yavne, Gilboa and Mishpacha. Manischewitz is introducing two new flavored OU-P olive oil products for Pesach. Bartenura will be introducing an OU-P grapeseed oil this year.

Manischewitz, Mishapacha, Rokeach and Savion will continue to make OU-P sauces. These include different types of tomato sauce, dressings and marinades. Savion has introduced a new OU-P line of sauces known as Fireman’s Frenzy. These include spicy marinades, salsa and spicy ketchup. In addition, VIP and Kojel wil have OU-P ready to eat soup in a bowl items.

The OU position remains that regular tea bags, which are not flavored or decaffeinated, are acceptable for Pesach without special supervision. In addition we have clarified once again this year that all Lipton decaffeinated tea bags are acceptable without special supervision. This is not true of other decaffeinated tea bags. Shoprite also has specially marked OU-P plain tea bags on the market. In addition Swee-Touch-Nee and Wissotsky will continue to have Pesach herbal teas. Nestea instant unflavored tea powder and instant unflavored decaffeinated tea powder are acceptable for Pesach without special supervision. Our position in former years in regard to coffee had been similar to tea. We maintained that all regular coffee, that is unflavored and not decaffeinated, is acceptable for Pesach without supervision. This is no longer true. Some coffee companies add maltodextrin, which is either chametz or kitniyos, to instant coffee. As a result this coffee is not kosher for Passover. Only coffee bearing an OU-P symbol or brands listed in the gray area of the OU Passover Directory should be used. Both Folger’s and Taster’s Choice instant coffee remain acceptable. Other brands should be checked in the Directory. Ground coffee remains acceptable from any source as long as it is unflavored and not decaffeinated.

This year a number of supermarket labels will have OU-P flavored seltzers for Pesach. These include America’s Choice, Shoprite and Price Chopper. Cornell will have flavored sodas with an OU-P.

It remains the position of the OU Poskim that aluminum pans do not require Passover supervision. Pro Pak will be producing a line of OU-P parchment paper and Plasti Made food storage bags.

The following are guidelines for the use of medication on Pesach for individuals who are ill:

1. Creams, non-chewable pills and injections may be owned and used on Pesach even if they contain chametz, since they are inedible. This covers
most medicines used by adults.

a. It is permissible to grind pills and mix the powder into food items so that a child can take medicine on Pesach. However, a doctor must be consulted to make sure that the child is getting the correct dosage and that the potency of the pill isn’t compromised by grinding it up. Furthermore, pills cannot be ground on the Shabbat or Yom Tov, but rather should be prepared beforehand.

If an equally effective chametz-free alternative is available, it should be used.

2. Liquid medicines, chewable pills (and pills coated with a flavored glaze) are edible and may contain chametz. Therefore:

a. If possible, they should be replaced – under the direction of a doctor – with a non-chewable, uncoated pill.

b. If substitution is not possible and the person is in a state of sakanah or safek sakanah (any possible danger to human life), they may own and consume the medication. The same applies if the condition is not yet a safek sakanah but may deteriorate to that point.

A Rabbi should be consulted as to whether it is preferable to purchase the medicine before or on Pesach, and as to how to dispose of the medicine once
the danger passes.

c. If substitution is not possible and a doctor determines that there is no possibility of sakanah if the person doesn’t take the medicine, a Rabbi should be consulted. He may be able to determine that the medicine doesn’t contain chametz or he may decide that the medicine may be consumed due to the seriousness of the patient’s condition.

3. In many cases, medicinal items which contain kitnios are permitted for people who are ill. Questions on this issue should be directed to your
local Rabbi.

4. People should exercise extreme caution and consult with their doctor and Rabbi before making a decision to not take a medicine.

5. These guidelines do not address the question of consuming medicines on Shabbos and Yom Tov.

One of the many preparations one must make for Pesach is kashering, a process to prepare chametz vessels for Pesach use. (Although most people only kasher their utensils in preparation for Pesach, the following directions apply to kashering utensils all year-round as well.) As with all areas of halachah, those who are unsure of how to apply the rules of kashering to their situation should consult their local Orthodox Rabbi.

General rules

There are two steps in kashering: 1. Cleaning—removing all tangible traces of chametz, and 2. Purging—using heat to remove all absorbed chametz flavor.

Cleaning

All chametz utensils that will be used for Pesach must first be thoroughly cleaned.

This involves the removal of all food, rust, dirt, calcium deposits and anything else that protrudes; it does not include the removal of discolorations. Items which have narrow cracks, crevices, deep scratches or other areas that cannot easily be cleaned, cannot be kashered for Pesach. Therefore, the following, for example, cannot be kashered: • Colanders • Decanters or baby bottles (due to their narrow necks) • Filters/screens over drains in sinks • Graters • Knives (or other utensils) where food or dirt can get trapped between the blade and handle • Slotted spoons • Sponges • Toothbrushes

Additionally, the common custom is to cover tables, counters, refrigerator shelves and other areas where one might not have been able to clean away every trace of chametz.

Purging

In addition to cleaning, most items require some form of hot purging in order to remove the flavor that has been absorbed. As a rule, any utensil that came in contact with hot food, was washed with hot water or was used to store liquids, requires hot purging. A comprehensive analysis regarding when hot purging is required and how one determines which form of purging is effective is beyond the scope of this article. Rather we will describe the standard method of purging flavor from the most common items.

Utensils made from the following materials cannot be kashered: • Ceramic—all types—including brick, china, coffee mugs and enamel. • Glass—all forms—including Corning Ware, Corelle, fiberglass, porcelain enamel (for example, porcelain sinks and enamelized pots), Pyrex or Thermoses. • Plastic—Rabbinical authorities disagree as to whether it is possible to kasher plastic and other synthetic materials (including Teflon, rubber, Formica). You should consult your local Rabbi. If a synthetic material is a minority component of a substance (like Silestone), many rabbis believe that one may kasher it, even if one does not normally kasher artificial materials for a number of reasons.

As a rule, materials such as fabric, metal, wood, rubber and stone (for example, granite and marble) can be kashered.

Specific Items

All methods of kashering noted in this section presuppose that the equipment was thoroughly cleaned, as described above.

Silverware, Pots and Other Small Items
Small items are kashered with hagalah, which involves: 1. Not using the utensil for anything, including non-chametz, for twenty-four hours. This also applies to the (non-Pesach) pot in which the hagalah water will be boiled. 2. Submerging the utensil in boiling water that is over the fire. The water must be at a rolling boil before the utensil to be kashered is put into it, and the water must touch every surface of the utensil. Therefore, each item should be kashered individually, and the water should be allowed to return to a boil before the next item is placed into the pot. Large utensils may be submerged in the water one part at a time. 3. Removing the utensil from the water and rinsing it in cold water.

Ovens

Kashering a Self-Cleaning Oven: 1. Remove any visible pieces of food (or other items) from the oven; 2. Go through one complete self cleaning cycle with the racks in place.

Kashering a Non-Self-Cleaning Oven: 1. Clean walls, floor, door, ceiling and racks thoroughly with an abrasive cleaner (for example, Easy-Off ) to remove tangible chametz. Pay special attention to the temperature gauge, the window in the door and the edges of the oven chamber. Black discolorations that are flush with the metal do not have to be removed. 2. Once the oven is clean, it is preferable that it remain unused for twenty- four hours. 3. Place the racks back into the oven, and turn the oven to broil for one and-a-half hours. 4. Pesach food or pans may be placed directly on the door or racks once the oven has been kashered.

If the oven has a separate broiler chamber, it should be kashered in the same manner as the oven chamber.

A broiler pan that comes in direct contact with food cannot be kashered.

Note: The method of kashering described above is based on the ruling of Rav Aharon Kotler zt’l. However, Rav Moshe ruled that the oven must either be kashered with a blowtorch, or that an insert should be placed into the oven for the duration of Pesach. Consult your own Rabbi for guidance.

Stovetops

The grates of a gas stovetop should be kashered in the oven chamber in the same manner described above. For an electric stovetop, just clean the coils and turn on high for ten minutes. If you have a glass-topped stovetop, you should consult your Rabbi for directions on if/how it can be used for Pesach.
For a gas or electric stove, it is preferable to replace the drip pans that are under the burners; if this isn’t possible, the area should be covered with aluminum foil. The work area between the burners should be cleaned and covered with aluminum foil. The knobs and handles of the oven and stovetop should be wiped clean.

Sinks

Kashering a Stainless Steel Sink: 1. If the filter covering the drain has very fine holes, remove the filter and put it away for Pesach with the chametz dishes. If the holes are larger, the filter may be kashered with the sink. 2. Clean the sink, faucet and knobs, and don’t use the sink for anything other than cold water for twenty-four hours. 3. Boil water up in one or more large pots (clean pots that have not been used for twenty-four hours). The pots may be chametz pots. 4. Dry the sink, then pour the boiling
water over every spot on the walls and floor of the sink and on the faucet. One may kasher part of the sink and then boil more water for the rest of the sink. Extreme care should be taken during this type of kashering to ensure that none of the boiling water splashes onto the person doing the kashering or others who are nearby. 5. Rinse the sink and faucet with cold water. 6. Put a new filter over the drain. One should also purchase new sponges and a fresh bottle of dishwashing liquid.

Kashering a Porcelain Sink:
Since a porcelain sink cannot be kashered, one should kasher the faucet and knobs as outlined above and, for the duration of Pesach, place a basin (or insert) into the sink. All dishes, silverware, etc., should be washed in the basin, and wash-water can be disposed of through the sink’s drain. One should be careful not to allow the sink to fill with hot water while the basin is in the sink.

Microwave Oven

Wait twenty four hours since using the microwave and make sure that the microwave is clean. One should then heat water in the microwave for twenty minutes and then also pour boiling water over the bottom of the microwave oven. If one cannot pour boiling water over the bottom of the microwave oven, then after heating water for twenty minutes one should move the container to another spot and repeat the heating procedure again. The glass plate should be either covered or replaced for Passover.

Dishwashers

To kasher a dishwasher, one should wait twenty four hours, make sure that the dishwasher is clean, and then run two cycles. If the dishwasher is plastic, there is a debate as to whether one may kasher it, and an Orthodox rabbi should be consulted.

Ceramic dishwashers cannot be used for an entire year before they are kashered them. Therefore, we cannot recommend a way of kashering a ceramic dishwasher for Passover.

Refrigerators, Freezers, Food Shelves and Pantries

These areas should be thoroughly cleaned—paying special attention to the edges where crumbs may get trapped—and the shelves lined with paper or plastic. The refrigerator and freezer will operate more efficiently if one pokes a few holes in the lining.

Tablecloths, Kitchen Gloves, Aprons and Other Items Made of Fabric

Any item made of fabric can be kashered by washing it in a washing machine set on ‘hot’ and then checking to make sure that no pieces of food remain attached to it. Vinyl and plastic-lined tablecloths cannot be kashered.

Chag kasher vesame’ach! May you have a kosher and an enjoyable Pesach!

No other ceremony or ritual of the Jewish year is as beloved or is observed by so many as the Passover Seder. Yet celebrating Passover properly requires close familiarity with all the laws governing Passover foods, ownership of chametz, preparing the home, and so on.

In this website, we have provided much of the basic information you will need. However, if you are unsure about any aspect at all of how to observe Passover, or how to make sure your home fully conforms to the Passover requirements, you should not hesitate to ask an Orthodox Rabbi for his guidance.

With an array of religious, youth, social action, educational, public policy and community development services, programs and activities, the Orthodox Union is among the largest Jewish organizations in the world. Its kosher supervision label, the OU, is the world’s most recognized kosher symbol.

Over 60% of kosher supervised foods in the USA carry the OU on their labels. That translates to more than 275,000 products from over 2,400 manufacturers, produced in nearly 6,000 plants in 77 countries. Respected and trusted the world over, OU Kashrut makes it easy to shop for kosher products and to keep kosher at home and away.

The OU symbol is a registered trademark in the U.S., Israel, Canada, and the European Union. It may only be used with written authorization of the Orthodox Union Kosher Division. This site includes a list of OU certified kosher products for use for Passover, 2005.

Products appearing in this website are certified as kosher only when bearing the emblem on the label. It is recommended that consumers check the ingredient panel of products with no dairy designation to insure that the pareve status is accurate.

Consumers should look for the P or Kosher for Passover symbols on all products. There are, however, some OU products which do not require special Passover supervision. These are so noted in the Pesach Online Database. Kosher for Passover stickers are generally not acceptable.

This website does not deal with medicines or cosmetics. Personal products such as these also fall under the Passover laws and you should ask an Orthodox Rabbi which products may be permissible to be used, and which must be disposed of or sold.

We encourage you to ask your local grocer or supermarket manager to stock those OU endorsed products that are not readily available in your area.

Kosher updates appear regularly on our website, in our weekly Shabbat Shalom e-mail, and in Jewish Action, our quarterly family magazine.

Previously the OU has not issued Hashgacha for retail Kitniyos products for Pesach, despite requests to do so. This was avoided over the concern that different Pesach symbols might confuse consumers.

The OU has this year, on a limited basis, authorized the attached certification to appear on Kitniyos products:

OU Kitniyot

With an explanatory message:
“Acceptable for those who consume kitniyot on Passover.”

The symbol is presented in such manner so as to avoid any confusion and the packages will not indicate Kosher for Passover except as indicated.

This decision was taken at the urging of our Poskim, to benefit many Kitniyos consumers who relied on various assumptions (rather than actual Hashgacha) for Kitniyos Pesach products.

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By: Rabbi Dov Schreier

How Mechirat Chametz, Selling Your Chametz, Works
It may come as a surprise to many that the sale of chametz, one of Pesach’s traditional rituals, is actually a relatively recent innovation. In order to avoid the prohibition of Jewish ownership during the holiday, the Mishna proposes the solution of selling chametz to a non-Jew. However, this selling process was very different from the one we practice today. Unlike our current practice, the Mishna refers to a final and irrevocable sale through which the original owner transfers his chametz into the hands of the non-Jew and then abandons any connection to it.

During the middle ages, Eastern European land laws forbade Jewish participation in the agricultural economies of many of the countries in which they resided. Consequently, many Jews chose such independent trades as the operation of taverns. These taverns manufactured and sold grain-based liquor. With their livelihoods invested in liquor inventories, Pesach threatened to wipe out the source of income of Jewish tavern keepers.

Rabbi Yoel Sirkis (Bach, 1560-1640) addressed this problem by permitting the sale of liquor without removing it from its premises, accomplished by renting the storage space to the non-Jew along with the sale of the chametz. Even though the sale would be reversed after Pesach, the Bach held that it was nonetheless an effective and legal sale.

Some have argued that the process of selling chametz should only be done in a situation that involves a great loss, for example when a business would be forced to discard its chametz inventory. Chametz for personal use, they say, should be completely discarded in observance of the mitzvah of “tashbitu se’or mibateichem.”

The Rabbi as Agent

Contrary to a widespread misconception, Rabbis do not buy the chametz. The individual participating in the sale appoints his Rabbi as an agent to sell his chametz to a non-Jew on Erev Pesach. The signature on the contract and the exchange of an object (e.g., a handkerchief) in a procedure known as a kinyan chalifin, formalizes the power of attorney.

The Sale

To overcome any possible doubts associated with the validity of the transaction, different methods of halachic acquisition are also employed:

1) Kinyan Kesef: An actual transfer of money in the form of a down payment is tendered by the purchasing non-Jew.
2) Kinyan Shtar: The transaction is recorded in a legal contract signed by the parties.
3) Kinyan Chalifin: An exchange (barter) of property, whereby the non-Jew hands over an object of his, upon which the chametz is transferred into his ownership.
4) Kinyan Chatzer: The non-Jew acquires real estate from the Jew. By dint of the real estate acquisition, the chametz transfers as well.
5) Tekiat Kaf and Kinyan Odita: A handshake and verbal affirmation signaling the completion of the transaction.

Due to these intricacies, the sale often takes place in the presence of a Bet Din of three or more rabbanim.

Many Rabbis request that their congregants list all the chametz they have, where it is stored, and its approximate total value. Others limit their congregations to selling only mixtures of chametz (e.g., dressings with flour, mayonnaise with vinegar that may be chametz, as well as liquors), and not pure chametz such as breads, pastas, cakes, and cereals. All of this is done in order to stress the serious nature of the process.

To accommodate individuals who plan to be away the entire Yom Tov, some Rabbis either hold a key to their home during the holiday, or the individual designates someone else to hold the key, to insure the non-Jewish purchaser access to his chametz.

The transaction takes place on Erev Pesach, which falls this year on Monday morning, March 29, 2010, prior to the conclusion of the fifth halachic hour of the day.

Selling Chametz in Different Time Zones

This process works smoothly when each person and their chametz remain in the same time zone. However, what happens if the chametz is in America, but its initial owner will be in Israel for Pesach? When the Rabbi is selling the chametz in the US time zone, Yom Tov will have already begun in Israel, past the time that one is permitted to have chametz in one’s possession. If a person travels before Pesach, the Rabbis arrange an early sale, to take effect Sunday evening, March 28, 2010. Even with Israel being six or seven hours ahead, this is still prior to the prohibition of owning chametz. (For those who plan to be away the entire Pesach and want to avoid having to search for the chametz, selling the chametz at this time may obviate the necessity for searching for the chametz. Consult your Rabbi for details.)

What about the final day of Pesach, when the Yom Tov concludes at 8:25 p.m. in the New York area and the person visiting California is still in the final day of Pesach? In this instance, the Rabbi stipulates at the time of the sale that he will only reacquire the chametz after Pesach ends for that individual.

The OU’s Jewish-Owned Companies

How does the OU handle the sale of chametz in Jewish-owned kosher-certified manufacturers and production plants?

The first rule – a Jewish-owned company may not operate on Pesach with any chametz. The OU runs a computer report around Chanukah each year of all these companies. A note is then sent to the Rabbinic Coordinator who is responsible for that plant reminding him to alert the company to sell all its chametz and refrain from operation on Pesach. Obviously, there are many companies under OU supervision that are not owned by Jews and are not restricted from operating on Pesach.

A shtar, power of attorney document, is signed authorizing Rabbi Yaakov Luban (OU Executive Rabbinic Coordinator) to act as each company’s agent to sell its chametz. The list is meticulously maintained, to ensure that all the companies have properly sold their chametz. Rabbi Luban also conducts the sale on Sunday night for those companies that are east of New York or whose principal owner will be east of New York for Pesach. Rabbi Luban stipulates that for those in time zones where Pesach ends earlier, the non-Jew gives permission to use the chametz and recalculate the amounts after Pesach. The same stipulation is made for those companies west of New York; Rabbi Luban acquires the chametz prior to Pesach in New York and the owner does not take possession until after Pesach ends for him.

With the multitude of Jewish-owned companies under OU supervision, preparing for Pesach poses a monumental task. But we are fully confident that with the proper team work, foresight and careful arrangements, all of our companies and consumers can enjoy a “chag kasher v’sameach.”

By: Rabbi Nachum Rabinowitz

People are noticing that matzah meal, a longtime Pesach-baking staple, is appearing less and less in pre-packaged kosher-for-Passover products, usually substituted with potato starch.

Why is matzah meal vanishing from much of our Passover-baking fare?

True, wheat (gluten)-free products have certainly increased in popularity, but this alone does not appear to be the motivation for the change. It is primarily due to the hundreds-year-old stringency (chumra) of avoiding gebrokts (broken matzah, as in matzah meal) adopted in certain communities (particularly amongst Hasidim) that forbids the mixture of matzah with water over the Pesach holiday. Hence, a batter containing matzah meal and any liquid is avoided by the non-gebrokts adherents during Passover. Based on what is available on the Pesach supermarket shelves, the non-gebrokts-adherents are commanding an increasing market share.

Halacha and Gebrokts

The halacha, as formulated in the Gemara and Shulchan Aruch, clearly states that once matzah is baked, it can no longer become chametz and is permitted in any dish. The majority of Klal Yisrael conducts themselves accordingly – preparing matzah balls, matzah brei and a variety of baked goods containing matzah meal.

Nonetheless, some poskim raised the concern that in the haste to knead the dough within the eighteen-minute limit, some of the flour may not be fully mixed with the water and does not become matzah. Though this flour is baked, there is concern that if subjected to water afterwards, the chametz (leavening) process will then commence.

There are varying parameters applied to this stringency; some individuals are careful to avoid even the utensils that were used to prepare gebrokts dishes, while others are not. And some avoid mixing matzah with any liquid, while others are only careful to segregate Matzo from water.

Interestingly, one posek even voiced opposition to the minhag, arguing that the limitations imposed by its adherence would place unnecessary limitations on Pesach menus, thereby diminishing the enjoyment of the Yom Tov.

It is important to note that even those who keep this custom are careful to emphasize that it is only a stringency, and not a halachically-mandated requirement. For this reason, Hasidim and others following this minhag often partake of gebrokts on the eighth day of Pesach*, so as to symbolically join their brethren who have not adopted the chumra.

Whatever your minhag, may you enjoy all your kosher-for-Pesach cakes and eat them too!

*even though it is a Yom Tov day, it is rabbinically mandated and not biblically.

Rice milk can be made with beta amalyze an enzyme derived from barley which is chametz.

The following brands of OU Kosher pareve original or plain rice milk do not contain any chametz, but are kitniyot:

Clearly Organic
Full Circle
Harris Teeter
Hy-Vee
Market Basket
Meijer
Nature’s Place
Nature’s Promise
Price Chopper
RicePure
RiceSense
Shop Rite
Wild Harvest
Wild Oats

By: Shira Isenberg

Q: Potatoes, potatoes and more potatoes … with all these carbs, it’s no wonder I gain a pound for every day of Pesach—and the week before, too! How can I avoid overdoing the carbs?

A: As a long-time potato lover, I feel the need to defend one of my favorite tubers. Potatoes get a bad rap. They’re not truly “fattening,” as many people like to think; in fact, plain potatoes contain no fat at all. At one point in my life, I was even able to lose about thirty pounds on a self-designed potato diet. (Of course, that was during my pre-professional days. I would never recommend such a limited food plan now.) My point is simply that potatoes are actually healthful and delicious, and contain important nutrients like fiber, vitamin C, potassium and folate; the latter is particularly significant for women of childbearing age, since research has shown an adequate intake of folic acid (400 micrograms per day) may reduce the incidence of neural tube defects during pregnancy.¹ Sweet potatoes are also rich in nutrients, especially vitamin A.

In general, starchy foods like potatoes and sweet potatoes are undeservedly vilified. Carbohydrates are actually good for you—and are critical for life. They are your quick energy source, providing fuel—glucose—for your movements, including those you may not think about much, such as breathing and brain activity.² And, like potatoes, many carbohydrates are good sources of key nutrients—after all, fruits, vegetables and whole grains are all carbs and are packed with vitamins, minerals and antioxidants. Dietary fiber, which may help lower cholesterol, control blood sugar and provide protection against cancer, is a type of carbohydrate as well.³

But if potatoes and other carbs are as healthy as I say they are, why are so many people convinced that they’re the source of weight gain? One reason for this is an observation made by obesity researchers. Remember the “low-fat” craze of the eighties and early nineties? Researchers found that at the same time Americans began reducing their fat intake and eating more carbohydrates, obesity rates began to climb.⁴ While this suggests some relationship between carbs and obesity, it does not mean that the increase in carbohydrate intake actually caused the observed weight gain.

For many people though, the circumstantial evidence is there: When they eat more carbs, they gain weight. But eating too much of any food is a recipe for weight gain! It just seems easier to overload on calories when it comes to carbs, for several reasons. Although they’re filling, that sense of fullness doesn’t last. If you eat a meal that consists only of carbohydrates, the food will be broken down and absorbed quickly into your bloodstream and, within a few hours or so, you’ll probably be hungry again.⁵ That will send you back to the kitchen for more food, which will add more calories to your day and tack on the pounds. Also, many carbohydrates tend to be “comfort foods” (think creamy mashed potatoes, yummy chocolate cake or a big bowl of pasta or rice), which people eat when they’re not really hungry and usually overdo portion sizes. Plus, carbs like cake and cookies are loaded with extra fat and sugar—which add more calories too.

In recent years, the widespread popularity of high-protein diets like the Atkins diet and South Beach diet only added more fuel to the fire. But the jury is still out on why these diets work so well. Some researchers suggest that the additional protein in high-protein diets lends more satiety to the food plan so dieters eat fewer calories. In that case, it’s not carbs that lead to weight gain, but rather there is a potential weight-loss benefit in eating more protein. Researchers speculate that it’s also easier to stick to a diet that is more liberal in protein. Think about the food options recommended on these diets, like meat and cheese; if you’re allowed more of the “beef” in the meal—literally or figuratively—you’ll probably feel more satisfied. And remember, too, that these diets are typically pretty restrictive. Choosing from only a limited amount of foods works in your favor when you’re trying to diet; there’s less to overeat. Plus, there’s the idea of “food-specific satiety”: there’s a limit to how much you can eat of a specific food before you tire of it, even if it’s the juiciest steak.⁶

It’s true that high-protein diets may lead to better weight-loss results (at least in the short term) and may also be easier to adhere to—but that does not mean that carbs are bad, and it certainly doesn’t mean that potatoes are out. However, even I, as a potato lover, can understand a little potato fatigue on Pesach. That’s why you need to make sure your Pesach meals and snacks have balance—each should contain a good mix of carbs, protein and a bit of fat for satiety. This will help you feel satisfied and will also ensure that your body gets the nutrients from these different types of foods.

You don’t have to give up potatoes to balance your meals—just add something to them! Pesach is the perfect time to experiment with potato-combination dishes. How about a baked potato topped with other veggies, like broccoli or spinach, and a bit of cheese? That’s a balanced and delicious meal right there (and one I personally eat quite often). Or try tuna-stuffed potatoes, another heart-healthy and chametz-free meal. Scrambled eggs and hash-browned potatoes are a good substitute for cereal for a Pesach breakfast; use only one yolk, but throw in as many whites as you like, and try using a cooking spray instead of oil. Or you can always opt for the traditional meat and potatoes dinner—but cut down on portions and start the meal off with a vegetable soup or salad. It’s simple to enjoy potatoes guilt-free during Pesach or any other time of the year. All it takes is a little balancing act!

Shira Isenberg is a registered dietitian and writer. She has a master’s degree in public health nutrition from Hunter College in New York. Send your food- and nutrition-related questions to ja at ou.org.

Posted with permission from the spring 2009 issue of Jewish Action, the magazine of the Orthodox Union.

Notes:

¹ Margaret A. Honein, et al., “Impact of Folic Acid Fortification of the US Food Supply on the Occurrence of Neural Tube Defects,” Journal of the American Medical Association 285 (2001): 2981-2986

² Ellie Whitney and Sharon Rady Rolfes, Understanding Nutrition, 7th ed. (St. Paul, MN, 1996)

³ JL Slavin, “Position of the American Dietetic Association: Health Implications of Dietary Fiber,” Journal of the American Dietetic Association 108 (2008): 1716-1731

⁴ Dale A. Schoeller and Andrea C. Buchholz, “Energetics of Obesity and Weight Control: Does Diet Composition Matter?” Journal of the American Dietetic Association 105 (2005): S24-S28

⁵ Understanding Nutrition

⁶ “Energetics of Obesity and Weight Control”

⁷ USDA Nutrient Data Laboratory, US Department of Agriculture, http://www.nal.usda.gov/fnic/foodcomp/search/ (accessed December 6, 2008).

⁸ Ibid.

⁹ Dietary Reference Intake Tables, Institute of Medicine, http://www.iom.edu/Object.File/Master/21/372/0.pdf (accessed December 2, 2008).

¹⁰ Ibid.

• Baked potato (medium) with broccoli (1 cup) and part-skim mozzarella (1 ounce): 271 calories, 5 grams fat, 12 grams protein, 41 grams carbohydrates.

• Baked potato (medium) with light tuna (4 ounces, canned in water) and part-skim mozzarella (1 ounce): 372 calories, 6 grams fat, 40 grams protein, 37 grams carbohydrates.

• Scrambled eggs (1 whole, 3 whites) and hash browns (1 medium potato): 284 calories, 5 grams fat, 22 grams protein, 38 grams carbohydrates

• Mixed green salad (2 cups) with reduced-calorie dressing (2 teaspoons), lean beef (3 ounces) and a baked potato (medium): 380 calories, 10 grams fat, 32 grams protein, 43 grams carbohydrates.

By: Norene Gilletz

Most traditional Pesach recipes are high in calories, carbohydrates and fat, but are low in fiber. Traditions are hard to break and favorite foods are difficult to “pass up,” especially during a holiday. To help you eat well even during Pesach, here are some healthy and delicious recipes that are sure to please the guests at your table. I’ve also included some helpful tips to make your Pesach preparations easier. Enjoy without guilt!

Plan Ahead: Each year, go through your favorite recipes. Photocopy those that are “keepers,” and note any necessary adjustments. Similarly, keep your menus and grocery lists from previous years as a helpful guide and store them in clear plastic page protectors. That way, you’ll be organized for Pesach and will know what to buy for the current year. Don’t be afraid to try new recipes, but it’s a good idea to try them ahead of the Seders to ensure that your family will like them.

Shop Smart: Fill your grocery cart with fresh fruits and vegetables, lean meats, poultry, fish and low-fat dairy products. Beware of processed foods, as they are often loaded with fat, carbs and sodium. Don’t shop when you are hungry—you’ll buy too much junk food.

Boost the Fiber: Choose whole wheat matzah whenever possible. Whole wheat matzah contains three to four grams of fiber per sheet, whereas plain matzah contains only one gram. To get additional fiber, eat lots of fresh fruits and vegetables.

Portion Distortion: You don’t need to eat everything on the table! Eat slowly—it takes twenty minutes for your brain to know when the stomach is full.

Know What to Eat: Choose lower-fat dishes when possible—chicken, turkey and fish are leaner protein choices than meat. Also, soups, salads and vegetable dishes are healthier options than traditional starchy Pesach dishes.

Leftover Wine: Refrigerate leftover wine or freeze it in ice cube trays, storing the cubes in resealable freezer bags. These cubes can later be added to various recipes; wine adds flavor to meat, poultry and sauces.

Dessert Dilemma: Focus on fruit for dessert. Most fruits are low in calories, and they also have a low glycemic index (GI). Berries are best. When choosing a high GI dessert, top it with fruit to bring the glycemic index down to a more moderate level. It’s okay to indulge, but keep your portions small! A little bit of chocolate also goes a long way.

Miniature “Notsa” Balls (Chicken Kneidlach)
Makes 2 dozen miniature balls

These low-carb chicken kneidlach are a luscious alternative to regular matzah balls. You can also substitute ground almonds for matzah meal, which makes the balls gluten free. Make your favorite recipe for chicken soup or vegetarian broth and serve it with these delicious, guilt-free kneidlach.

1 medium onion, cut into chunks
1 celery stalk, cut into chunks
2 tablespoons fresh dill
1 pound lean ground chicken or turkey
1 large egg
1 tablespoon vegetable or olive oil
3 tablespoons matzah meal (or ground almonds)
1/2 teaspoon salt
Freshly ground black pepper
2 tablespoons club soda or cold water
10 cups salted water

Using the steel blade of a food processor, process the onion, celery and dill until minced, about 10 seconds. Add the ground chicken, egg, oil, matzah meal (or almonds), salt, pepper and club soda; process just until mixed. Transfer to a bowl, cover and chill for 20 to 30 minutes.
In a large pot, bring the salted water to a boil. Wet your hands and shape the mixture into walnut-sized balls. Drop balls into the boiling water, cover tightly and simmer for 20 to 25 minutes or until cooked through. Don’t peek! Using a slotted spoon, carefully remove the balls from the water and transfer to bowls of hot chicken soup or vegetable broth.

Note: These “notsa” balls keep for up to 2 days in the refrigerator, and they reheat well. They also freeze well for up to 3 months.

Nutrition Info: 39 calories each, 1.4 grams carbohydrate, 0.1 gram fiber, 3 grams protein, 2.3 grams fat (0.6 gram saturated), 21 milligrams cholesterol, 65 milligrams sodium, 17 milligrams potassium, 3 milligrams calcium
With ground almonds, each ball contains 40 calories, 0.7 gram carbohydrate, and 2.6 grams fat.
Chef’s Secrets:
Hidden Treasure: Stuff the notsa balls with any of the following: shredded carrots, finely minced parsley, cooked chopped spinach, sautéed chopped mushrooms or onions. To stuff, poke a hole with your finger in the center of each ball. Close the opening and re-roll the balls so that the filling is hidden.
Frozen Assets: “Notsa” balls can be cooked in advance, then frozen in chicken soup. Alternatively, cook them in a single layer on a cookie sheet or in muffin pans until firm, then transfer to plastic freezer bags and freeze until needed. There’s no need to thaw first—just reheat them directly in the simmering soup! They will take about 10 minutes to defrost.
Grind It Right: Ground chicken usually contains dark meat, which increases the fat content. Ask your butcher to grind skinless, trimmed chicken breasts. Or, you can grind the chicken breasts yourself in a food processor. Cut 1 pound chilled boneless, skinless chicken breasts into 1-inch chunks and process 15 to 20 seconds until minced.

“Notsa” Balls
from a Mix
Makes 3 dozen miniature balls

This tasty, low-carb recipe uses a packet of matzah ball mix. Serve the “notsa” balls in chicken soup or as a side dish. They also taste terrific when reheated in the defatted pan juices from brisket or roast chicken.

1 pound lean ground chicken
2 large eggs (or 1 large egg plus 2 egg whites)
1 tablespoon oil
3 tablespoons club soda or cold water
1 tablespoon minced fresh dill
1 packet matzah ball mix (or gluten-free matzah ball mix)
10 cups salted water

In a large bowl, combine the ground chicken with the eggs, oil, club soda, dill and matzah ball mix; combine well. Cover and chill for 20 to 30 minutes.
In a large pot, bring the salted water to a boil. Wet your hands and shape the mixture into walnut-sized balls. Drop into the boiling water, cover tightly and simmer for 40 to 45 minutes or until cooked through. Don’t peek! Using a slotted spoon, carefully remove the balls from the water and transfer to bowls of hot chicken soup or vegetable broth.

Note: These “notsa” balls keep for up to 2 days in the refrigerator, and freeze well for up to 3 months.

Nutrition Info: 30 calories each, 1.4 grams carbohydrate, 0.1 gram fiber, 2 grams protein, 1.7 grams fat (0.4 gram saturated), 20 milligrams cholesterol, 97 milligrams sodium, 4 milligrams potassium, 6 milligrams calcium

Honey ‘N Herb Turkey Breast
10 servings

Everyone at your table will gobble this up! Mango juice adds a marvelous flavor to the turkey, but orange juice will also add its own special twist.

3 onions, thinly sliced
1 red pepper, seeded and sliced
1 boneless rolled turkey breast (about 4 pounds)
Salt
Freshly ground black pepper
Paprika
1 cup mango or orange juice

Marinade:
2 tablespoons extra virgin olive oil
2 tablespoons lemon juice (preferably fresh)
2 cloves garlic (about 2 teaspoons minced)
2-3 tablespoons honey
1/2 teaspoon dried basil
1/2 teaspoon dried thyme

Spray a roasting pan with cooking spray. Place the onions and red pepper in the bottom of the pan. Rinse the turkey breast and pat dry. Place the turkey on top of the vegetables; season with salt, pepper and paprika.
In a small bowl, combine the marinade ingredients; mix well.
Drizzle the turkey and vegetables with the marinade, coating the turkey on all sides. Drizzle the mango juice over and around the turkey. Cover and refrigerate for 1 hour or up to 2 days, basting occasionally. Remove from the refrigerator about 30 minutes before cooking.
Preheat the oven to 350°. Roast the turkey, covered, for about 2 hours (about 25 to 30 minutes per pound). Uncover the turkey for the last 30 minutes of cooking; baste occasionally. When done, the juices will run clear when pierced with a fork, and a meat thermometer, when inserted into the thickest part of the bird, should register an internal temperature of 165 to 170°.
When the turkey is cooked, remove the pan from the oven, cover and let stand for 20 minutes before thinly slicing. Serve with the pan juices.

Note: The turkey will keep for 2 to 3 days in the refrigerator, and it reheats well. It also freezes well for up to 4 months.

Nutrition Info: 263 calories per serving, 11.3 grams carbohydrate, 0.7 gram fiber, 44 grams protein, 3.9 grams fat (0.7 gram saturated), 119 milligrams cholesterol, 83 milligrams sodium, 498 milligrams potassium, 3 milligrams iron, 33 milligrams calcium

Chef’s Secrets:
Be Prepared: Prepare and cook the turkey breast as directed. Thinly slice and place in a casserole dish; top with pan juices. Refrigerate for 1 to 2 days. Reheat, covered for 20 minutes at 350°.

No Bones About It: If a rolled turkey breast isn’t available, use an unrolled turkey breast, allowing 20 to 25 minutes cooking per pound. If you can’t find one large turkey breast, use 2 smaller ones. Use an instant-read thermometer to prevent overcooking.

Pesach Vegetable Muffins
Makes 10 muffins

Vegetarian heaven! These colorful veggie muffins make an excellent side dish or are perfect as a healthy snack. I like to throw in some garlic, red pepper and fresh dill to add color and boost the flavor. A food processor helps to speed up the preparation and is well worth the investment.

2 tablespoons olive oil
1 medium onion, chopped
1 clove garlic (about 1 teaspoon minced)
1/2 red or green pepper, seeded and chopped
1 celery stalk, chopped
1 1/2 cups grated carrots
1 cup grated zucchini, well-drained (about 1 small zucchini)
3 large eggs, lightly beaten
3/4 teaspoon salt
1/4 teaspoon freshly ground black pepper
3/4 cup matzah meal
1 tablespoon chopped fresh dill (or 1 teaspoon dried)

Preheat the oven to 375°. Spray 10 compartments of a muffin pan with cooking spray and fill 2 compartments with water.
Heat the oil in a large nonstick skillet on medium high heat. Sauté the onion and garlic in hot oil for 5 minutes or until golden. Add the pepper, celery, carrots and zucchini. Reduce heat to medium and sauté for 5 to 7 minutes longer, until tender, stirring occasionally. Let cool.
Stir in the eggs, salt, pepper and matzah meal; mix well. Scoop the batter into the compartments of the muffin pan. Bake for 35 to 40 minutes or until golden brown. Cool slightly, then carefully remove from pan.

Note: This recipe easily doubles and triples. The muffins keep for 3 to 4 days in the refrigerator and reheat well. They also freeze well for up to 2 months.

Nutrition Info: 100 calories per muffin, 11.6 grams carbohydrate, 0.8 gram fiber, 3 grams protein, 4.4 grams fat (0.8 gram saturated), 63 milligrams cholesterol, 269 milligrams sodium, 128 milligrams potassium, 1 milligram iron, 19 milligrams calcium

Vegetable Kishka
Makes 48 slices

Prepare the vegetable mixture above as directed. Spoon half of the mixture onto a sheet of foil that has been well-sprayed with cooking spray. Wet your hands for easier handling and form the mixture into a long roll, about 2 inches in diameter. Wrap well in foil. Repeat with the remaining mixture. Place both rolls on a baking sheet and bake at 375° for about 45 minutes. Unwrap and cut into 1/2-inch slices.

Variations:
Try using parsnips, broccoli or an herb such as basil or parsley instead of carrots, zucchini or dill.

Chocolate Almond Apricot Clusters
Makes 48 clusters

These chocolates are so good, you’ll pray they last until the end of Pesach! Chocolate lifts your spirits when you’re feeling tired and overwhelmed with Pesach preparations, and these no-bake treats are the perfect “pick-me-up.” They are also a wonderful and easy gift to bring to a Seder. Everyone will “cluster” around you when you bring these to the table!

10 ounces good-quality dark chocolate
(bittersweet or semi-sweet)
1 tablespoon vegetable oil
2 cups toasted almonds, sliced or slivered
1 1/2 cups dried apricots, cut up

Break the chocolate into chunks and place in a large, dry microwaveable bowl. Microwave on medium, uncovered, for 2 minutes, then stir. Continue microwaving on medium for 1 to 2 minutes longer until the chocolate is just melted; stir well. Cool slightly before stirring in oil, almonds and apricots.
Drop the mixture by teaspoonfuls onto baking sheets lined with parchment paper. Refrigerate for 30 to 45 minutes or until firm. Transfer clusters to an airtight container, separating the layers with parchment or waxed paper.

Note: The best way to cut the apricots is to use scissors. The clusters keep for 2 to 3 weeks in the refrigerator—if you hide them well! They also freeze well for up to 4 months.

Nutrition Info: 66 calories per piece, 6.7 grams carbohydrate, 1.2 grams fiber, 1 gram protein, 4.9 grams fat (1.5 grams saturated), 1 milligram sodium, 84 milligrams potassium, 12 milligrams calcium

Norene Gilletz is a cookbook author and culinary consultant in Toronto, Canada. She is the author of seven cookbooks, including her latest, Norene’s Healthy Kitchen (Toronto, 2008). For more information, visit her web site at http://www.gourmania.com.

By: Chana Billet

A new trend finds frum uber-organized women fusing their talents with their religious sensibilities to help Jewish women organize their homes—and their lives.

Rivka Slatkin is a woman of ideas. As a professional organizer from Baltimore, she is used to brainstorming “organizing” solutions for clients. But one of her most memorable strategies came when she stayed home for Pesach for the first time in her married life.

“Instead of having a panic attack, I devised a plan so my preparations could be as smooth as possible,” says twenty-eight-year-old Slatkin. “I couldn’t afford to forget anything.”

Slatkin interviewed veteran balabustas who had “made Pesach” for decades. Coupling their advice with her own skills as a professional organizer, she arranged her findings in a detailed outline she used to pull off a wonderful, inspired and stress-free Pesach. Ecstatic with the results, she shared her plan with friends, who loved it, too.

Eventually, Slatkin created Pesach Perfectly Organized, the first e-book in what eventually evolved into the Yom Tov Perfectly Organized series. These manuals are the crowning jewel of her web site, http://www.jewish-life-organized.com, where she offers professional expertise to Jewish women in the US as well as in Israel, Canada, Australia, New Zealand and other countries around the world.

As Slatkin attests, Jewish life, with Shabbat as a weekly benchmark and holidays every few months, could use a dose of organization any time of year.
That’s where the professionals come in. According to a recent article in the Wall Street Journal, family coaching and home organizing is “a huge domain that is growing.” Indeed, this trend has caught on in the Orthodox community, with more and more uber-organized frum women fusing their talents with their religious sensibilities to help Jewish women organize their homes—and their lives. And while the niche of home organization is a profitable market, with magazines, television shows and chain stores dedicated to helping people improve their lives through orderliness, for the frum community, using resources from organizing experts who understand what it means to cook for Shabbat or how to pull off a three-day-yom tov is proving to be essential.

Holiday Tips

Slatkin’s e-books offer readers self-guided programs to prepare for Jewish holidays; highlights include advice on cooking, shopping and cleaning in addition to tips on how to store holiday paraphernalia so it will be accessible the following year.

In her introduction to Pesach Perfectly Organized, Slatkin writes:

The secret of successful Jewish homemakers is to keep the holidays in mind throughout the year. [These women] shop for Purim costumes at the end of October, Purim candy after Chanuka, and sukkah decorations when they see a sale at a home goods store.

“Through Rivka’s books, I don’t have to go through all the trial and error most women experience,” says Denia Kramer, of Baltimore, who has been using Slatkin’s system for the past two years. “Even her relatively simple ideas, like keeping all of my Pesach supplies in clear plastic containers, were huge ‘aha!’ moments for me,” she says.

The Team Manager

“Frum women are even more prone to [feeling overwhelmed] than the general population,” says Sarah Zeldman, a thirty-something certified “Family Manager” (a life coach who trains families to run their homes likes businesses). “All kitchens require functionality but kosher kitchens are more complex. And … large families, which are common in the frum community, make management skills critical for Orthodox women.”

Zeldman, who is from Toronto, adapts the principles of home management guru Kathy Peel to fit with a Jewish lifestyle. Peel’s revolutionary home management system takes the strategies used to run a successful business (managing by departments, delegation, team building and incorporating standard operating procedures) and applies them to running the most important organization in the world—the home.

Through the “Family Manager Makeovers” she offers on her web site, http://www.solutionsforbusymoms.com, Zeldman helps clients run their homes according to departments (home and property, food, money, family and friends, special events, time and scheduling and self-management) and fosters team building among family members. After a thorough online assessment, Zeldman, who claims to be the only frum family coach certified in Peel’s system, follows up by phone to discuss the current state of the client’s home and where the client would like it to be. Then she creates an action plan focusing on the departments and management skills needed to get the jobs done. (Makeover cost about $199.)

“Two people can have the same problem but since each issue may be rooted in a different cause, the solutions will be different,” explains Zeldman. “The Family Manager system doesn’t make moms perfect. Instead, it teaches how we can work with our strengths and minimize the impact of our weaknesses,” she says. “Delegate tasks you don’t like to people who are better at them, consider bartering [tasks] with a friend or make a conscious decision for a task to fall into the category of ‘executive neglect.’”

“If it bothers you to think of running your home as a business, then… look at it like you’re running the best non-profit organization in the world,” says Zeldman.

Cut Out the Clutter

“People who are not organized tend to blame themselves,” says Esther Simon, a Los Angeles member of the National Association of Professional Organizers and founder of http://www.traditionalhomeorganizer.com. “[But] being organized is not a magical talent; it’s something that can be taught.”

Simon offers at-home visits where she begins each session by granting the client permission to get rid of things. “We look at every object and identify if it’s needed,” says Simon, who is in her mid-forties. “If we don’t get rid of it, we figure out where to put it so it can be easily located.”

Simon comes armed with her two favorite organizational tools: a label maker and clear plastic containers. Brimming with strategies, she reminds clients to never leave a room empty-handed, to spend twenty minutes a day maintaining organized spaces and to simplify daily routines as much as possible.

For streamlining meals, Simon encourages women to double a recipe and freeze some of it for later use. She also suggests cooking two different dishes at the same time—serve one for dinner and refrigerate the second for later in the week, a system she calls serving “rightovers” instead of leftovers.
Simon is a pro at setting up kosher kitchens, where space is often at a minimum. She suggests using shelf risers to accommodate a double set of dishes, storing less-frequently used appliances in out-of-the-way places and organizing bulk items in air-tight storage containers.

“Our home used to be so cluttered,” says Esther Lubin, a Los Angeles mom of six who bemoans the small closets in her home. “[Simon] helped us decide what was important and what wasn’t. She showed me how to categorize, label and organize everything. …It was a real cleansing experience. I felt a sense of freedom when she left because I could find everything.”

Simon’s work has been life changing for many of her clients. But the ultimate compliment came from her daughter, Shifra, shortly after she gave birth to her first child. “I am a better mother and wife,” she told her mom, “because you taught me how to be organized.”

“It takes a lot of work to be organized,” admits Simon. “But having the skills to successfully run a household creates better parents, happier children and stronger marriages.”

In the motto of the Container Store, a mecca for those who crave order, life is more fun when you’re organized.

Felisa Billet is a freelance writer in Hollywood, Florida.

The Jewish Woman’s Weekly Planner

When it comes to staying organized, all the experts agree that a notebook containing daily notes, shopping lists and scheduling information is a must. Devorah Rosen Goldman of Teaneck, New Jersey, founder of http://www.inspiredjewishliving.com, understood this basic principle and set out to create the ultimate organizational aid for Jewish women.

Designed to be every Jewish woman’s right hand, The Jewish Woman’s Weekly Planner is a sixteen-month weekly calendar that includes organizational tips, inspirational messages and tear-out recipes. Each page has a grid on the back to record the week’s menu, shopping lists and Shabbat guests. As the year progresses, the recipes and notes can be stored in a folder to archive Shabbat and holiday memories.

The planner, which captures the glory and rhythm of Jewish life through gorgeous photos, inspires women to lead an organized and creative Jewish life.
“It takes a lot of work to be organized,” says Goldman. “But you need to be organized so you can be creative and have fun.”

Tips for a Pressure-Free Pesach:

1. Make lists of things that need to get done. Put the lists in a notebook or binder with dividers so you can create sections for cleaning, shopping and menu planning. By keeping your notes in a designated spot, you will avoid having to make multiple lists that may get lost. Use this notebook to streamline preparations for next year.

2. Create a timeline of tasks by working with the end in mind. When you plan your schedule, work backwards. For example, begin by writing “First Seder” on April 8th. Ask yourself what you want to get done on the morning of the Seder. If you want to set the table, buy flowers and prepare Seder activities with the kids, then all the cooking must be done ahead of time. For the cooking to get done, you must schedule when to shop for groceries. Before you shop for groceries you need to plan menus, and so on.

3. Break down each chore into bite-size pieces. Assign a time and day for each chore or activity, such as grocery shopping or cleaning yom tov clothes. It’s important to assign tasks in bite-size pieces so that you don’t get overwhelmed.

4. Understand the difference between cleaning for Pesach and spring cleaning. Set your goals and be realistic; this may not be the best time to clean your drapes. Evaluate how much time you really have to devote to getting ready for Pesach and leave spring cleaning tasks for after the holiday.

5. Involve your family. Divide up the chores and delegate each task to a family member. Young children can clean their own toys, bookshelves and games. To make it fun, hide money or kosher for Pesach candy between book pages or under the sofa as a reward for cleaning.

6. Plan simple meals and, if necessary, cook in bulk. Leave complicated dishes for shorter holidays like Shavuot. Some of the best dishes require no more than three ingredients. If you have a lot of cooking to do, double recipes and freeze the extra in food storage bags.

7. Explore the wonders of a crock pot. Even if you haven’t kashered your oven for Pesach, you can still get a head start on the cooking. Designate a small area in the kitchen for Pesachdik meal preparations. Prepare ingredients for soups and dishes like chicken, meatballs or roasts. Cook the food in a Pesachdik crock pot, transfer to a container, aluminum pan or food storage bag and freeze.

Tips were culled from materials from Rivka Slatkin, Sarah Zeldman and Esther Simon.

Posted with permission from the spring 2009 issue of Jewish Action, the magazine of the Orthodox Union.

By: Rabbi Yaakov Luban

An exciting aspect of Torah study is the application of the age-old principles of halachah to the modern world in which we live. Thus, as an example, there is obviously no Talmudic discussion about the propriety of walking past a motion detector on Shabbat, yet contemporary posekim (halachic decisors) have analyzed this issue and found relevant source material in the vast sea of halachic literature. By identifying fundamental principles and concepts, halachists have addressed she’eilot (questions) that run the full gamut of modern human experience.

A fascinating case in point is the issue of purchasing chametz (fermented wheat, spelt, oat, rye and barley) after Pesach in a Jewish-owned supermarket. There were no ShopRites in fourth-century Babylonia when the Talmud was redacted, but, nonetheless, treatment of this matter touches on numerous areas of halachic thought. One could easily compose an entire volume on this topic alone. This article will but scratch the surface and present some of the broad issues of concern.

Q. What is “chametz sheavar alav haPesach”?

A. The Torah prohibitions against chametz are unique, in that a Jew is not only prohibited from consuming and deriving benefit from chametz during Pesach, but he is even restricted in owning it because of the injunction of “ba’al yairo’eh uba’al yimotze” (literally, chametz “may not be seen or found,” but the Sages interpreted this to mean that ownership of chametz is prohibited). In addition, the rabbis of the Talmud established an after-the-fact penalty for owning chametz products during Pesach, in violation of halachah. Such items, known as “chametz sheavar alav haPesach,” may not be consumed, nor may one derive benefit from them. This means that if you neglected to sell your box of Raisin Bran before Pesach, you may not consume it or derive benefit from it even after Pesach. (In fact, if one accidentally purchased chametz sheavar alav haPesach, the item may not be returned for a refund, as this would constitute derivation of benefit.) While some posit that only the owner is penalized for chametz sheavar alav haPesach, in practice we follow the viewpoint that its restrictions are universal and apply to everyone. (Perhaps this serves as a deterrent against hoarding chametz in order to sell it after Pesach.) As a result, one may not purchase chametz from a Jewish-owned store or supermarket after Pesach if the owner continued to own and purchase chametz during the holiday.

Q. What if the store is jointly owned by a Jew and non-Jew? What is the status of the chametz in this instance?

A. There is an opinion that if the non-Jewish partner owns a majority of the business, there is no concern of chametz sheavar alav haPesach (Shu”t Zecher Yitzchak, responsa 8). Nonetheless, Rabbi Moshe Feinstein (1895-1986; Iggerot Moshe, EH 1:7) adds one important caveat: If the Jewish partner is the manager of the company, the enterprise is treated as a Jewish business, even though the partner owns less than 50 percent of the company.

Q. How do I know which stores are Jewish owned and do not sell their chametz? I may know who owns the small local grocery store around the corner, but how would I know if the owner or manager of a large chain is Jewish? True, I can search the Internet and perhaps discover the owner’s name, but how would I know if he is really Jewish? Even if the owner has a Jewish-sounding name, there is no guarantee that he is Jewish. It is an unfortunate reality today that his mother may have been non-Jewish, which renders him halachically not Jewish.

A. There are private lists available that circulate around Pesach time with basic information, but it is best to check with your local rabbi. If he is in doubt, he can call the Orthodox Union (OU) or another major kashrut organization that has access to this information.

Q. What items are included in this prohibition?

A. Bread, cookies, cake, pretzels, blintzes, cereals and other foods that contain any of the five primary grains (oat, wheat, spelt, rye and barley) are included. Interestingly, even flour is problematic because wheat is tempered in water before milling, and flour has the status of chametz. Whiskey, beer and other alcoholic beverages distilled from grain also pose the same concern.

Q. Does chametz sheavar alav haPesach apply to kitniyot?

A. Jews of Ashkenazic descent refrain from eating kitniyot (legumes, such as corn, rice, beans, et cetera) during Pesach. However, this is a tradition that evolved in the last millennium, and these foods are not actual chametz. As such, chametz sheavar alav haPesach does not apply to kitniyot, and these items may be purchased in any supermarket after Pesach.

Q. Do products that contain vinegar (such as salad dressing, pickles and ketchup) fall under the prohibition of chametz sheavar alav haPesach?

A. Surprisingly, the answer is the classical rabbinic response: “It depends.” Vinegar is manufactured from fermented alcohol, and there are various sources of alcohol. In the United States, most vinegar and alcohol is corn-derived (corn is kitniyot), and chametz sheavar alav haPesach does not apply. In contrast, in Europe, the majority of alcohol is derived from barley. As such, vinegar-based products in Europe are a problem.

Q. How long must one wait before buying chametz from a Jewish-owned supermarket after Pesach?

A. When I was a child, it was customary to wait until Shavuot, which is six weeks after the conclusion of Pesach. This date was a “guesstimate” of how long it would take for the stock of chametz that had been in the store during Pesach to be depleted. Today, it is generally assumed that the inventory in a major supermarket is sold much more quickly; shelves are generally restocked on a daily basis. Still, supermarket chains maintain large inventories of products in warehouses for distribution in individual stores, and it is necessary to calculate the turn-around time from the warehouse delivery until the purchase by the customer in the actual store.

Rav Moshe writes (Iggerot Moshe, OC 4:96) that it is permissible to purchase chametz from a supermarket at the point in time when there is a 50 percent possibility that the supermarket purchased the chametz after Pesach. Since chametz sheavar alav haPesach is a rabbinic (and not a Biblical) injunction, one can rely on a principle known as “safek derabbanan lekula” (one can be lenient when it is uncertain if a rabbinic restriction applies), and therefore shop freely in the store.

The question is, When can one legitimately say there is a 50 percent chance that the chametz on the supermarket shelf was purchased by the store after the conclusion of Pesach? How long does it take to establish a reasonable doubt? It is difficult to give a precise cut-off date. Communal rabbis generally tell their congregants when they feel comfortable purchasing chametz, and my impression is that Lag B’Omer (which is twenty-five days after the conclusion of Pesach) is a safe time.

Q. Why can’t rabbis sell the chametz of Jewish-owned supermarkets before Pesach? Most of us, via our rabbis, sell our chametz to a non-Jew (in a process known as “mechirat chametz”) to avoid the prohibition of owning chametz during the holiday. Since we do not legally own the chametz during Pesach, it can be consumed afterwards, when the rabbi purchases the chametz back. Why not do the same on a grand scale for supermarkets as well? We could then safely purchase chametz from the store as soon as yom tov concludes.

A. Indeed, this is exactly what takes place. In fact, some rabbis arrange to sell not only individual stores but also entire supermarket chains. However, this process is not without controversy, as it appears on the surface to be nothing more than a subterfuge. After all, some supermarkets are open on Pesach, conducting business as usual, buying and selling chametz. Doesn’t this demonstrate that the sale of chametz is performed without sincerity? This argument is not new. Rabbi Chaim Chizkiyahu Medini (1832-1904) writes in his encyclopedic work, the Sdei Chemed, that a storeowner in his city closed his shop for Pesach and arranged for the sale of his chametz to a non-Jew. During Chol Hamoed, it was discovered that the store was secretly engaged in selling the chametz to non-Jewish customers. Rabbi Medini viewed this as a clear indication that the storeowner was not serious about the original sale. He publically forbade the community to purchase chametz from this store (as he considered it chametz sheavar alav haPesach), even though it resulted in enormous losses for the storeowner.

Q. Why is mechirat chametz an accepted practice when it appears to be no more than a legal charade?

A. The arguments cited above against selling supermarkets to non-Jews for Pesach lead us to fundamental questions about the propriety of the general sale of chametz as well. To highlight this point, consider the following: For the past twenty years, I have had the unique honor of arranging the sale of chametz for all Jewish-owned companies that are certified by the OU. It has often occurred to me that the total value of this chametz amounts to hundreds of millions of dollars. Every year I meet with an accommodating non-Jew who graciously purchases this chametz for a down payment of ten dollars. I explain to him that the balance of payment is not due until after Pesach. If one year I decide to not repurchase the chametz, this kind-hearted purchaser would have to come up with an astronomical sum that would be way beyond his means. Most rabbis don’t engage in million-dollar sales, but the chametz they sell on behalf of their congregants may easily be worth tens of thousands of dollars. How can these sales be valid when the buyers lack the financial resources to pay for the goods?

This very same argument was made almost three hundred years ago by Rabbi Alexander Sender Schor (1650-1733) (Bichor Shor, Pesachim 21a). The sale of large quantities of chametz became prevalent a few hundred years ago as Jews began to invest heavily in the liquor industry, and the disposal of chametz before Pesach would have resulted in very substantial losses. Rabbi Schor asks, “How can the sale be valid when the purchaser is a man of very limited means who never purchased anything of significant value in his lifetime?” Though Rabbi Schor offers a halachic response to this question, many rabbanim objected to mechirat chametz on these grounds, and the matter remained controversial. In fact, many people do not sell chametz be’ain (visible chametz), and will only rely on mechirat chametz for mixtures of chametz. (For example, licorice and many corn-based cereals contain wheat flour as a minor ingredient. The halachah is less strict with regard to such chametz, since it is not “visible.”) A full analysis of this topic is beyond the scope of this article, but the lenient position has generally prevailed. Mechirat chametz has become a fixture of Jewish life, and most people sell all kinds of chametz. For our purposes, suffice it to say that mechirat chametz is valid because the sellers, who are unable to own chametz, clearly want to unburden themselves of these forbidden wares, and the purchaser is told that the sale is legally binding. In theory, the buyer could acquire the necessary capital to pay the balance due after Pesach by selling the chametz that he has acquired.

Q. Why is mechirat chametz for a supermarket that continues to sell chametz during Pesach a valid sale?

A. Good question. Many posekim fundamentally oppose the sale of Jewish-owned businesses that sell chametz on Pesach. In stark contrast to the mechirat chametz of a halachically observant Jew, the sale of a supermarket that is fully open for business on Pesach lacks the aura of respectability. The seller is clearly not sincere about the sale. For this reason, Rabbi Joseph B. Soloveitchik (1903-1993) and others considered sales involving supermarkets that sell chametz to customers on Pesach to have no validity. Nonetheless, Rav Moshe (Iggerot Moshe, OC 1:149, 2:91 and 4:95) was the champion of this transaction. He put forward various arguments of justification, one of which is that halachah does not take into consideration private thoughts (devarim shebelev) that are not verifiable. Furthermore, it is conceivable that the storeowner prefers to transfer ownership of his chametz to a non-Jew so his religious customers can shop freely in his establishment after Pesach, even though he intends to continue selling chametz merchandise during Pesach.
The OU follows the more stringent position of Rabbi Soloveitchik.

Q. How does the OU certify Jewish-owned businesses that manufacture chametz? How are manufacturers different than supermarkets?

A. OU companies that are Jewish owned are not permitted to manufacture or distribute chametz during Pesach. When the OU enters into a new contract with a Jewish company, we make this policy clear at the outset.

Very well then. You will rely on Rav Moshe. You will check with your rabbi and identify a supermarket that has sold its chametz. Immediately after Pesach, you will rush out and buy fresh Danishes to enjoy with your coffee after an entire week of cake-deprivation and eating cookies made from potato starch. Not so fast! Not all the problems have been resolved.

Q. Isn’t there a problem concerning chametz purchased by the supermarkets during Pesach itself? According to halachah, one cannot sell davar shelo ba le’olam (goods which are not currently in one’s possession), even if the transaction will not take effect until such time that one acquires the materials. It follows then that a rabbi can only sell the chametz owned by a supermarket before Pesach to a non-Jew, but cannot do so for the chametz that is acquired during Pesach. Once Pesach is over and you are grocery shopping, it is likely that much of the chametz you see on the shelves had been purchased by the supermarket on Pesach. Seems like the dream of fresh Danish and coffee has just gone up in smoke.

A. Rabbi Pinchas M. Teitz (1908-1995), the rabbi of Elizabeth, New Jersey, for many years, took the initiative to arrange the sale of chametz for a number of large supermarket chains. About twenty-five years ago, I asked Rabbi Teitz why the sale was effective when the stores continued to acquire chametz on Pesach. Rabbi Teitz, who was a great talmid chacham, explained to me why he felt it was halachically possible to sell the chametz acquired on Pesach as well. Rabbis who sell supermarket chains follow this position. Nonetheless, a careful reading of the Iggeret Moshe (OC 4:96) makes it clear that Rav Moshe had a conflicting opinion and did not consider it possible to sell the chametz acquired by supermarkets during Pesach. In fact, this is the opinion of many contemporary posekim. If we accept this latter view, one cannot purchase chametz in a supermarket—even if we know that the chametz in that supermarket was sold prior to Pesach—until such time that it is reasonable to assume that the majority of inventory was either purchased before or after the eight days of Pesach. (Sorry. No post-Pesach Danish.)

Some rabbanim have found creative ways to deal with the problem of chametz purchased by supermarkets during Pesach, but these solutions have not been universally accepted. This subject is complex and is beyond the scope of this article.

Q. Now I am really confused. If Rav Moshe maintained that supermarkets cannot sell chametz that is acquired during Pesach, why did he advocate the sale of supermarkets before Pesach?

A. For two reasons. First, the sale of a supermarket is halachically beneficial for the storeowners. By transferring ownership of large quantities of chametz that are on the supermarket shelves before Pesach, the owners are spared from violating multiple Torah restrictions. Second, the sale limits the status of chametz sheavar alav haPesach to the narrow window of chametz that is purchased by the store on Pesach, and thus, the turnaround time for the depletion of prohibited merchandise is shortened.

Q. Some of the supermarket superchains on the East Coast were founded by Jews during the last few decades of the twentieth century. Is it true that in the past few years, many of these chains have been sold to non-Jewish investors?

A. Yes, it is true. In fact, when this happened, many rabbis gave a sigh of relief, as we thought that matters had been simplified—and one could buy chametz after Pesach in all those supermarkets. But not so! Shortly thereafter we learned that the largest distributor of food items on the East Coast, which distributes products to a number of major supermarket chains, is the Jewish-owned C&S (Cohen & Siegel). If the distributor owns chametz during Pesach, the very same problems of chametz sheavar alav haPesach apply equally to all non-Jewish-owned stores supplied by that company. Rabbi Elazar Mayer Teitz of Elizabeth, New Jersey, sells the chametz of C&S, but the concern discussed above with respect to supermarkets (the inability of the rabbi to sell chametz that is acquired on Pesach) has now shifted to the distributor, and the problems remain the same.

Some rabbis are of the opinion that one can purchase chametz after Pesach in non-Jewish supermarkets that are supplied by C&S. The logic goes as follows: Whatever chametz was in the possession of C&S before Pesach is not problematic, since it is sold to a non-Jew before Pesach begins. Chametz purchased by C&S after Pesach is obviously acceptable for use. Only chametz acquired during Pesach is therefore a matter of concern. No one is certain how long it takes for products to move from the C&S warehouse to the supermarket shelf. Let’s say you visit your local supermarket (which uses C&S as a supplier) the week after Pesach and you see a box of Cheerios on the shelf. There is no way to determine if that box is chametz sheavar alav haPesach. The same uncertainty prevails if you shop two or three weeks later. Since we are dealing with chametz sheavar alav haPesach, which is a rabbinic injunction, the rule of “safek derabbanan lekula” applies and one can be lenient and purchase the Cheerios.

Other rabbanim are not comfortable with this approach. We know with certainty that at some point in time, most of the chametz in the store will be chametz sheavar alav haPesach. Because of our lack of information, we can’t establish precisely when that is. It is unreasonable to allow the purchase of chametz at all times when we know that, at some instance, the chametz is prohibited. I have discussed this topic with Rabbi Yisroel Belsky, halachic consultant to the OU, on many occasions, and he firmly subscribes to the latter view.

Q. Why is everything left unresolved? Everything seems to be a matter of dispute and is left hanging. Why is there no bottom line? Tell me the names of the stores where I cannot shop after Pesach and give me a firm cut-off date, and that will be that. Why is the OU not sharing this information?

A. Halachah is not monolithic and rabbinic disputes abound. Jews have always turned to their rabbis for guidance and assistance when there are conflicting halachic opinions. For the reasons outlined above, there is no one definitive position for where and when chametz can and cannot be purchased after Pesach. It is difficult to gather precise information and it is no simple matter to chart a course between conflicting halachic positions. The OU does not supervise supermarkets, and it is our belief that questions related to chametz sheavar alav haPesach fall into the domain of she’eilot one should ask of his local rabbi.

Hopefully, you now have a greater appreciation for the complexity of issues that are relevant in rendering a halachic decision on these matters.

Q. Can you summarize the discussion?

A. Here it is in a nutshell:
• The sale of chametz in Jewish-owned stores that operate fully on Pesach (i.e., chametz is sold in the store) is a matter of dispute.
• Even for those who assume the sale is valid, it is questionable whether the sale is effective for chametz that is acquired during Pesach.
• Ask your rabbi to determine which supermarkets are Jewish owned or are supplied by Jewish distributors, and how long after Pesach you must wait to purchase chametz sold in these stores.

Q. How about a nice simple closing thought?

A. I once learned a great lesson. I accidentally drove into an exit lane and was forced to leave the highway prematurely. This put me on a new road, which did not have an exit for over forty miles. It took me more than an hour to turn around and get back on the original highway. The lesson here is that one wrong turn in life can have long-term consequences.

Perhaps chametz sheavar alav haPesach teaches the same idea. If one does not handle chametz properly before Pesach, the prohibition against eating chametz will linger long after Pesach is over.

Dealing with chametz sheavar alav haPesach in our modern world is not a simple matter. This rabbinic injunction underscores the importance of doing things correctly up front so that we are not haunted by complications in the future.

Rabbi Luban has served as rabbi of Congregation Ohr Torah in Edison, New Jersey, since 1983 and has been a rabbinic coordinator for OU Kosher since 1984.

Posted with permission from the spring 2009 issue of Jewish Action, the magazine of the Orthodox Union.

Birkat HaChammah (the blessing over the sun) is said every 28 years, which is the amount of time it takes for the sun to return to the same location in the heavens where it was first set during the Creation, 5768 years ago. In a very rare occurrence, the completion this year of the 207th 28 year cycle coincides with Erev Pesach. To mark this occasion, we recite the blessing oseh ma’aseh v’reishit (. . . Who performs the work of Creation) upon seeing the sun on Wednesday morning, April 8.

The Hebrew text of the blessing is “ברוך אתה ה’ אלוקינו מלך העולם עשה מעשה בראשית”.

> The ideal time to recite the blessing is upon witnessing sunrise.

> The blessing can be said until the end of the third halachic hour of the day (which is the same as the last time for eating chametz. According to some opinions, it may be recited until midday.

> The blessing may be said even if only the outline of the sun is visible through the clouds.

> It is preferable to recite the blessing in the presence of a minyan.

The custom of disallowing the use of ‘Kitniyoth’ (soy or corn, for example) was never applied to infants nor to people who are ill.

Despite the fact that Kitniyoth for infants is permissible, the Mishna Brura states that it is preferable (but not mandatory) to avoid giving infants rice, buckwheat (kasha in Yiddish), or millet on Passover.

However, one must take care to keep Kitniyoth baby utensils or cutlery away from the general kitchen area. Any mixing or washing should be done elsewhere, such as in the bathroom sink.

We have indicated that Kitniyoth is permitted for infants – but that does NOT cover Chametz, or any food that was processed on equipment that was not properly cleaned for Passover. Such Chametz is strictly prohibited even for infants.

When we talk about Kitniyoth being permitted for infants, it means that it would have to be a homemade Kitniyoth, unless the Sephardic community has a reliable Hechsher on an infant product.

The Halacha (Jewish law) also suggests that separate pots, dishes and cutlery be dedicated to the Kitniyoth food.

Obviously, in cases whether a doctor insists that the infant must have the Chametz, the prohibition does not apply. In such a situation, it would be preferable (if possible) that a gentile should bring his own Chametz and feed the baby. If that is not feasible then a Jew would be permitted to feed the infant Chametz.

The upper age still considered an ‘infant’ depends on the child. Obviously, if the child can eat healthy food that is not Kitniyoth, that would be preferable. Usually, the Poskim indicate that two years of age would be the upper limit, but if a 2-year old is not ready to eat other food, then certainly the limit goes up as high as his or her Bar or Bat Mitzvah.

By: Rabbi Eli Gersten

According to the Shulchan Aruch, dough made from flour mixed with fruit juices or eggs will not become chametz no matter how long it stands, provided no water is added. Despite this ruling, Ashkenazic practice mandates that egg matzot may only be used by the elderly and the infirm. Furthermore, all the precautions associated with ordinary Passover matzot apply to egg matzot. The egg matzah must be baked thin, in specially heated ovens for less than eighteen minutes and must be carefully guarded from becoming chametz during production. (Sephardic custom commonly permits different varieties of flour-juice mixtures even when not produced as matzah.) As with the permitted use of kitniyot, when serving an individual who needs to consume egg matzot, care should be taken to use separate or disposable utensils.

Although the allowance to eat egg matzah over Passover applies in the above-mentioned cases, one cannot fulfill the mitzvah of eating matzah on Seder night with egg matzah. The Torah refers to matzah as “lechem oni” poor man’s bread, because it is made solely from flour and water, the simplest of ingredients. Egg matzah is called “matzah ashirah,” rich man’s bread, for it contains more complex ingredients and is unacceptable for the mitzvah of matzah. Therefore, even the elderly or infirm should (if they are able) eat a kezayit of shmurah matzah on the night of the Seder.

Passover is about the transmission of our rich heritage to the ‘next generation’. Maintaining and teaching family minhagim is a vital part of that legacy—linking us to the generation of the Exodus. May this Passover lead us to our nation’s long-awaited, final redemption. Le-shanah haba’ah bi-Yerushalayim.

By: Rabbi Eli Gersten

Proper Passover observance requires not only detailed knowledge of halachot, but also an appreciation and awareness of the many traditions (minhagim) adhered to during the holiday dictating what one may and may not eat.

While it is important that everyone follow family minhagim, it is also necessary to understand specific dispensations when dealing with the infirm, elderly or small children. The Rabbis throughout the generations have recognized that caring for the infirm, elderly and small children over Passover entails extra difficulties and have allowed flexibility concerning minhagim in cases of great need.

There are varied minhagim concerning what one is permitted and not permitted to consume including kitniyot (corn, rice, peas, lentils, and beans), egg matzah (matzah ashirah), machine matzah, exclusively shmurah matzah, food prepared out of one’s own family kitchen, dried fruits, and the list goes on.

A prominent minhag upheld by Ashkenazic Jewry entails refraining from eating kitniyot on Passover. However, there are circumstances when kitniyot consumption is permissible. First a review of the two basic reasons for the restriction:

> Since kitniyot bears many similarities to the five grains, one may come to mistakenly eat chametz.

> Kitniyot are often grown or stored with kernels of the five grains; if chametz kernels are mixed with the kitniyot, it will be difficult to separate them out.

Kitniyot foods are permitted to someone who is ill or a child who requires them, and is not yet cognizant of Passover concepts. Even a healthy adult may eat kitniyot on Passover if he would otherwise have nothing else to eat. In these cases, one should be careful to ensure that the kitniyot foods do not contain chametz, chametz-processing aids or additives, were not processed on chametz equipment and are stored apart from other Passover foods, as well as served on separate kitchen utensils.

The infirm, elderly or children who cannot follow the stringencies (chumrot) of a particular minhag may be lenient. If the ailment is such that the person is unlikely to be able to follow a minhag, even in future years, then a Rabbi should be consulted; at times hatarat nedarim (ritual annulment of a vow) is required.

By: Rabbi Yaakov Horowitz

Matzah, at the same time the simplest and most complex of kosher products, consists of just two basic ingredients – flour and water. On Passover we avoid all wheat based products save one – the matzah which is eaten at the Seder in fulfillment of a biblical obligation, and that which we eat throughout the holiday. How is the wheat kernel transformed into matzah while avoiding becoming forbidden chametz?

The Basic Ingredients

For most of the year, flour mixed with water is considered a kosher-friendly combination. But special production requirements come into play when blending the two for Passover. The merging of these ingredients to make Passover matzah necessitates a meticulously monitored environment, one that prevents the product from becoming chametz, which is defined by our rabbis as fermented grain.

Levels of Shmurah Flour

All wheat flour used in matzah production must be continually supervised. While kosher supervision of Passover flour used in for “regular” matzah begins prior to its milling, the flour used in “shmurah” (watched) matzah is supervised from the time that the wheat is harvested in the field. Wheat can only be used to make matzah flour if it has been inspected against any signs of moisture. The flour mill, bins, and transport vessels must be koshered for Passover; and any equipment used for chametz-milling which cannot be adequately cleaned, must be effectively sequestered.

Mayim Shelanu

Water to be used in matzah baking must be left to stand overnight (to ensure that it is allowed to cool). This water is then referred to as mayim shelanu (water which has “slept”).

Therefore, the mashgichim supervising the matzah bakery must take care that:
1. the water tanks are filled immediately prior to
nightfall;
2. there is sufficient mayim shelanu for the next day’s matzah production;
3. no additional water is added to the mayim shelanu tank during the day’s production.

Safeguarding Against Insect Infestation

The potential of insect infestation must be addressed when dealing with any grain product.

Matzah bakeries should safeguard against infestation in these ways:
1. quick turnaround of flour which allows the least amount of time between grinding and baking;
2. regular cleaning of flour bins and receptacles;
3. maximum cooling of all flour silos and production areas;
4. rigid sifting protocol of flour prior to baking.

Flour-Dust Control

The flour and water that make matzah must be mixed and kneaded into dough in a rabbinically-supervised, controlled environment. Any flour- dust generated by the mixing process must be contained to ensure that it does not drift into other areas of production, thereby contaminating the dough being rolled into matzah. So it is essential that the flour be restricted to a mixing-process station. As an additional safeguard, the mixing (flour and water) and rolling (dough) should best take place in two completely separated areas.

Heat and Fermentation

The heat generated by the oven and the machinery running in an industrial setting often cause bakery temperatures to rise. But excessive heat, which is a primary factor connected with fermentation, must be avoided in a matzah bakery. Therefore, special precautions should be instituted to maintain temperatures around the oven door (pi hatanur).

18-Minute Matzah/Cleanup of the Matzah Bakery

The phrase “special 18-minute matzah” is actually a misnomer since all matzah bakeries, producing either hand or machine matzot, are equipped with the proper supervision to ensure that less than 18 minutes elapses from the time the flour touches the water until the matzah enters the oven. (There are those who set the 18-minute standard to include complete baking time as well.)

In current matzah parlance, “18-minute matzah” means that the entire matzah line is cleaned every 18 minutes; this includes mixing utensils, table or conveyor lines, matzah cutters and scorers (dockers) and every other surface that comes in contact with the dough. The result is a product that has not just been baked in less than 18 minutes, but one that has also not come in contact with any dough older than 18 minutes. However, this special time-sensitive cleaning process can be challenging, particularly when dealing with older matzah-making equipment that is pitted or has cracks and crannies.

Cleaning the matzah line every 18 minutes produces a mehudar (halachically superior) product, as long as each clean-up process is thorough, i.e., that every matzah crumb and all residue are removed. If, however, if any residual material remains after an imperfect clean-up, the matzah produced on that line is considered of an inferior kashrut standard. According to the principle of eisek (continual handling), as long as the equipment is operating, any residual pieces will not become chametz. Consequently, if there were no shutdown every 18 minutes, any residual material in continuous motion would not compromise the system. However, if the equipment is stopped without it being completely cleaned, the residual material will be rendered chametz and could adversely impact the “18 minute matzah”.

Unacceptable Matzot

In order for matzah to be properly and thoroughly baked, sustained levels of heat are required for a prescribed period of time; if the matzah is not thoroughly baked, it is considered chametz. Mashgichim must therefore continuously monitor ovens against any drop in baking temperatures.
Two other types of inadequately baked matzot are:
1. kefulot—matzot with folds;
2. nefuchot—if the scoring is insufficient, the matzah will swell (like a pita) indicating that the center of the matzah has not been adequately baked.

Articulated Intent

Jewish thought attributes to Passover, not just the freedom from physical servitude, but also our people’s emancipation of spirit. In addition to the multitude of material requirements in making matzah, there is one additional obligation — every batch of matzah is preceded by the baker’s declaration, “le-shem matzat mitzvah,” that it is being baked to provide matzah for all who would taste freedom in the fulfillment of the Divine command.

By: Rabbi Dovid Bistricer

I’m sure you’ve heard or even asked the following question: “Why is there such a preoccupation with the potential of finding bugs in produce these days? I don’t recall observing my grandmother checking fruits and vegetables for signs of infestation.” There are actually a number of contributing factors, including changes in diet, growing climates and the usage of pesticides; all these have impacted the likelihood of finding insects in some of the foods that we eat. So, it is worth our while to “check” into this further.

The Torah in Leviticus clearly specifies the prohibition of consuming insects that are of a size that is visible to the naked eye. In fact, the consumption of a single insect can involve a violation of as many as five or six Torah prohibitions. Since vegetables grow in the earth, they inevitably come in contact with insects; in many cases, vegetables become the insect’s home. Vegetables with cracks and crevices are more vulnerable to infestation, since these are areas for insects to become trapped or hide. Undoubtedly, this issue needs to be addressed in a serious, balanced approach.

Some consumers assume farmers and companies are wary of insects in vegetables and take proper precautionary measures. While this assumption may seem reasonable, it has proven to be untrue. The FDA tolerance levels of insect infestation in produce are far more permissive than halachic requirements. For example, the US government allows averages of up to 60 insects per 100 grams in frozen broccoli, and up to 50 insects per 100 grams of frozen spinach. Although, farmers might use pesticides to curb insect infestation levels, the effects are often limited. DDT and other highly effective previously-used insecticides have been legally banned due to associated health risks. Also, insects often develop immunity to certain pesticides over time. The rising popularity of organic produce has further complicated matters. The term organic implies the products were grown without pesticides, herbicides, and synthetic fertilizers. Consequently, organic produce could be subject to higher levels of insect infestation.

Due to seasonal influences and insect life cycles, the incidence of infestation in many vegetables varies throughout the year. The prevalence of imports, as well as many advances in produce-storage and preservation technology, results in seasonal fruits and vegetables being available throughout the year. In addition, it is often impossible to trace the origin of a particular vegetable. Broccoli sold in the New York area supermarkets may originate from Mexico one week and from California or Florida the next. One of these locations may have experienced drought conditions during the growing season. In another, unusually heavy rains may have adversely affected the crop. In the third, due to local regulations, little or no pesticide may have been applied. Without this knowledge, one may be tempted to assume that there is no need to check broccoli after having found several heads of the vegetables free of infestation the previous week. One week’s findings may tell little about the next week’s produce.

Not All Vegetables Need Checking

The requirement to check vegetables depends on the likelihood that an insect may be present.

Vegetables that are not commonly infested do not require checking.

The Halacha Recognizes Three Levels of Infestation:

1. Muchzak Betola’im—experience has shown that a certain food during a particular season is likely to contain infestation a majority of the time.

2. Mi’ut Hamatzu’i—a significant minority of samples in a particular food are expected to contain infestation. The OU accepts the position of the Mishkenot Yaakov that asserts this is at least a likelihood of 10%.

3. Mi’ut She-eino Matzu’i—it is unlikely to find infestation in a particular food. Experience has shown that at best, only an insignificant minority has proven to be infested.

We are obligated to check vegetables that fall into the first two categories, but not the third. Ascertaining whether a vegetable is subject to infestation — and thereby necessitating checking before use — is mostly determined based on experience. Several manuals and books are now available on inspecting produce and serve as excellent guides to educate the typical consumer. They include The OU Guide to Checking Fruits, Vegetables and Berries, 2nd Edition.

Bugs and Spirituality

The Torah clearly states that adherence to the stringency of not consuming sheratzim (insects) preserves the sanctity of the Jewish people. After delineating the various forbidden sheratzim, the Torah commands, ‘‘…for I am Hashem Who brought you up from the land of Egypt to be your God, and you shall be holy as I am Holy’’ (Leviticus 11:45). Rashi cites Torat Kohanim where the term ‘‘…Who brought you up from the land of Egypt’’ is analyzed. So often in the Torah, Hashem speaks of simply having brought us out of Egypt. Why with regard to forbidden insects does the Torah deviate from its usual phraseology? Based upon this inference, the school of Rabbi Yishmael taught the following lesson: ‘‘Says Hashem, ‘Had I brought the Jewish people up from Egypt for no other reason than that they should not defile themselves by eating sheratzim as the other nations do, that would have been sufficient.’” The consumption of an insect actually diminishes us spiritually. By virtue of this mitzvah, the Jewish people are raised to a unique status. Therefore, the terminology: ‘‘Hashem, who brought you up” is used. Wishing you all a bug-free Passover. And may this be the year we all “go up from the land of Egypt,” and enter Yerushalayim together.

The OU Guide to Checking Fruits, Vegetables, and Berries, 2nd Edition, may be purchased by contacting Shop OU at 212.613.8385, or .

¹ Food, Drug, and Cosmetics Act 402 (a)(3)

How to Check Romaine

Romaine lettuce is commonly used for maror. This lettuce type is known as an open leaf variety. This means that as they sprout forth from the ground, the leaves begin to open up like a flower. Toward the end of their growth, they begin to close around the stalk. Since romaine lettuce grows open, it is much more prone to insect infestation throughout the head than other varieties of lettuce that primarily grow as a closed ball.

The insects most commonly found in open leaf lettuce are small black or green aphids and thrips. The leaves of the vegetable often camouflage these insects. The open structure of these vegetables allows insects to penetrate the entire head. Often, insects may be found between the innermost layers of leaves of an infested head. Therefore, each leaf must be washed and checked individually. The use of a light box for checking lettuce can be extremely convenient and helpful. However, even if a light box is not used, it is crucial to examine both sides of each leaf against a good source of light.

Checking for insects

Below are step by step recommendations for how to properly check romaine lettuce for insects:

1. Cut off the lettuce base and separate the leaves from one another.
2. Soak leaves in a solution of cold water and soap. The proper amount of soap has been added when some bubbles are observed in the water.
3. Agitate lettuce leaves in the soapy
solution.
4. Spread each leaf, taking care to
expose all its curls and crevices. Using a heavy stream of water or sink hose, remove all foreign matter and soap from both sides of each leaf. Alternatively, a vegetable brush may be used on both sides of the leaf.
5. Leaves should be checked over a light box or against strong overhead lighting to verify that the washing procedure has been effective. Pay careful attention to the folds and crevices in the leaf where insects have been known to hold tightly through several washings.

Occasionally, worms may be found in burrows within the body of the leaf. Look for a narrow translucent burrow speckled with black dots breaking up the deep green color of the leaf. These burrows will often trap the worm within the leaf. To rid the leaf of these worms, carefully slit the bumpy part within the burrow with a sharp knife and remove the worm. It is important to note that many of these varieties feature curly leaves with many folds in which the insects tend to hide. It is therefore recommended that they be washed and checked with particular caution.

By: Rabbi Shmuel Singer

At first blush, one might think that wine, which starts out as natural fruit juice, would be easily deemed kosher. After all, companies have no problem manufacturing beverages such as orange or apple juice according to kosher rules. However, wine due to its ceremonial use in ancient pagan worship, and the unique social familiarity that it engenders, coupled with its use today in numerous ritual observances, including the mitzvah of the four cups consumed at the Seder, must be made under very precise conditions.

The halachot governing wine production are in reality quite complex. Both the Talmud and the Shulchan Aruch devote extensive analyses to the subject. The basic principle stipulates that in order for wine to assume kosher status, it must be produced by religiously observant Jews. Assigning a mashgiach to observe the production, as is done in other cases, would not be sufficient.

Coordinating kosher wine production requires careful preparation. First the entire winery and its equipment must be kosherized. All the stations used to produce the juice must be manned by a team of kosher workers; the regular plant employees may not work these locations during kosher production. Whenever the kosher workers are not present, the wine is sealed in tanks or barrels. Once the grape juice or wine has been cooked (mevushal), the wine-handling restrictions are relaxed.

Currently, kosher wine is being produced in most of the world’s chief wine-producing regions on six continents. This successful proliferation of kosher wine comes with some challenges; the grape harvest season in the northern hemisphere occurs in September and October, intersecting with the Rosh Hashanah, Yom Kippur and Succot holidays. Nevertheless, kosher supervision of wine and grape juice continues to expand and grow.

The escalation of worldwide kosher wine production can be attributed to increased consumer demand for quality kosher wines. In addition, kosher grape juice production, made primarily for industrial purposes, is also on the rise. Many companies in various branches of the food industry use grape juice as a sweetener or added ingredient; this includes companies that manufacture juices, preserves, cereals, flavors and other items. Since many of these manufacturers are kosher, they require only kosher grape juice.

Judaism views wine as a God-given means to enhance one’s happiness. Our rabbis teach that when the redemption arrives, a joyous banquet will be held, at which specially preserved kosher wine will be served. The dedicated efforts of the kosher supervisors and mashgichim, who help to provide kosher consumers with kosher wine and grape juice for their Passover Seders, are also certainly playing an integral part in bringing the final redemption to the Jewish people and the entire world. May we witness the ‘fruit of their labors’ soon in our days!

By: Rabbi Avraham Juravel

Walk into many Sephardic homes during Passover and you’re likely to find next to the wine and matzah, bowls of rice pilaf, chumus, tehina and sweet corn gracing the holiday table. Visit the home of the Ashkenazic family next door and you’ll find tzimmus, potato kugel and maybe some knaidelach (matzo balls) in the chicken soup, but not a trace of kitniyot.

Along with all of the food restrictions concerning leavened products over Passover, Ashkenazic tradition mandates that kitniyot, loosely translated as legumes, must also be avoided, while Sephardim may consume them all year round.

However, even the Sephardic customs pertaining to the use of kitniyot vary. Some will use rice on Passover while others refrain; some will only use kitniyot after each grain has been inspected three times to ensure that no wheat or oats found their way into the batch, while others will just accept the rice as is. The kosher consumer should adhere to his family’s customs, and when in doubt, consult with his local rabbinic authority.

There is no hard and fast rule as to what is and isn’t considered kitniyot. In some Ashkenazic communities, peanuts are not regarded as kitniyot, while others strictly forbid them. A few communities won’t consume garlic on Passover, yet most will. Although not a legume, mustard is universally rejected by Ashkenazim on Passover. Cloves, which are definitely not in the legume category, are also not used by Ashkenazim on Passover. And there is a controversy as to whether guar gum is considered kitniyot or not.

Common Kitniyot Misconceptions

Kosher-savvy consumers know that one cannot rely on the ingredient statement to determine a product’s kosher status. This is very much the case in determining for Passover as well. Certain ingredients that are kitniyot derived cannot be assumed to be chametz-free.

The Vinegar Story
While most of the alcohol used in vinegar productions is derived from corn and can sometimes be verified as such, much of this alcohol does not qualify for Passover kitniyot use. In order to save money on taxes, there are companies that buy alcohol that is denatured (rendered toxic or otherwise undrinkable). This denaturant — ethyl acetate — is a compounded chemical that is made by reacting acetic acid with ethyl alcohol. While the acetic acid is usually made from petroleum, the ethyl alcohol can be derived from many sources. I have seen ethyl acetate made from petrochemical-derived acetic acid and wheat-derived alcohol (read chametz). The finished ethyl acetate cannot be labeled “natural,” due to the petroleum derived acetic acid used. Thus, there is ethyl acetate on the market labeled either synthetic or not natural that is being used to denature alcohol and converted into vinegar. This grade of denatured alcohol is known in federal law as SDA 29, which the federal government allows for vinegar use.

In addition, corn-based vinegar, often manufactured on shared equipment with malt or wheat-based vinegar, could contaminate the corn based product. Furthermore, there can be chametz-based cultures, bacteria, and nutrients used to convert alcohol into vinegar that could potentially render the finished product chametz.

Glucose/ Dextrose/Corn Syrup
Most US manufacturers of sugars, such as glucose, dextrose, fructose, maltose, etc., use corn as a starting material. The corn is milled, washed, and the starch (as a liquid slurry) is recovered and treated with various enzymes to convert the slurry to the desired sugar. There are specific enzymes that work on starch slurries to convert them into glucose, different ones to turn them into fructose, yet other ones to make maltose, etc. Each enzyme will act on the starch differently and give the final products their unique characteristics.

Some of these enzymes are made from kitniyot, while others are derived from chametz; beta amylase, which is used to make maltose, is usually a barley extract; glucose isomerase, used to make HFCS (high fructose corn syrup), is sometimes chametz-based and sometimes kitniyot. Corn syrups are widely used in a multitude of products including: ketchup, mayonnaise, salad dressings, soft drinks, coffee whiteners, sweeteners, citric acid, vitamins, etc. Clearly, one cannot assume that corn syrups are without chametz concerns.

OU Chametz-Free
Concerned that another kosher designation would confuse kosher consumers, the OU has avoided granting Passover certification on retail kitniyot products. While not visible to the retail consumer, the OU does issue chametz-free certificates to industrial products (e.g., vegetable oils, corn starch, essential oils, pure fruit puree, fatty acids, salt, and numerous other ingredients), for the benefit of the Sephardic community. Committed to fully accommodating every kosher customer, the OU applies the same level of expertise and care into its chametz-free certification as it does to every OU-P certification — ensuring consumers, no matter what their family’s kitniyot custom, a one hundred percent OU Kosher holiday.

By: Rabbi Dr. J. David Bleich

Why Is This Erev Pesach Different From Every Other Erev Pesach?

To a Jew every mitzvah is treasured; each is a source of delight. As expressed by the psalmist, “Happy is the man who fears God, who desires His mitzvot greatly” (Psalms 112:1). Little wonder then that Birkat haChammah, despite its relative simplicity and infrequency of occurrence, has received extensive treatment in rabbinic literature. The very rarity of its occurrence has served to magnify the rejoicing in its performance and to enhance the scholarly attention it has received.

Birkat haChammah is indeed a rare event—an event that recurs only every twenty-eight years. Even rarer is the occurrence of Birkat haChammah on the fourteenth day of Nisan, erev Pesach, as will be the case this coming spring. The phenomenon marked by Birkat haChammah did coincide with erev Pesach in 5685 (1925). However, before 5685, there was a gap of more than six centuries since Birkat haChammah’s last previous occurrence on an erev Pesach in 5069 (1309).

It is popularly assumed that the universe was created in Tishrei. That assumption is prompted, at least in part, by the fact that the calendar year begins on the first day of Tishrei. However, the Gemara, Rosh Hashanah 10b-11a, records a controversy between Rabbi Eliezer and and Rabbi Joshua with regard to whether the world was created in Tishrei or in Nisan. Birkat haChammah was ordained on the basis of the hypothesis that the universe was created in Nisan.

Genesis 1:14-19 records that the sun was created on the fourth day of the week. According to rabbinic tradition, the sun was created at the very beginning of the day and appeared in the sky in the position occupied at Tekufat Nisan, i.e., the sun was set into place upon the onset of the fourth day at the position of the vernal equinox. Thus, Birkat haChammah is recited whenever the vernal equinox occurs at the very beginning of the fourth day of the week. At the time of the equinox, day and night are equal in duration, each being twelve hours in length. Since in the Jewish calendar each day begins with nightfall, the beginning of the fourth day is 6:00 PM Tuesday evening. In an annual calendar comprised of 365 days successive vernal equinoxes will occur each year on the same day of the month (allowing, of course, for a minor variation in a leap year) but one and one quarter days later in the week. It is then a relatively easy matter to perform the calculations that demonstrate that successive equinoxes will occur upon the advent of the eve of a Wednesday only once in twenty-eight years. Birkat haChammah is recited when the sun becomes visible after a vernal equinox that occurs at the beginning of the eve of a Wednesday as it did at the time of Creation. At the time of the equinox the sun occupies a position relative to earth identical to the position it occupied at the time of Creation. On the rare occasions that this phenomenon occurs on Tuesday evening the blessing “Oseh ma’aseh bereishit—He who makes the work of Creation” is recited upon the appearance of the sun on Wednesday morning.

The 365-day solar year reflects the annual revolution of the earth around the sun. The Jewish calendar is lunisolar rather than solar, i.e., it is a lunar calendar based upon a cycle of twelve revolutions of the moon around the earth with corrections in the form of periodic intercalated months in order to reconcile the 354-day lunar year with the 365-day solar year. Those corrections are designed to prevent the migration of the yamim tovim throughout the solar year so that they may be observed in their appointed (solar) seasons. Consequently, each occurrence of Birkat haChammah will not be on the same day of the Jewish month. The dates of Birkat haChammah fluctuate from late Adar to late Nisan but because of the vagaries of the calendar the coincidence of Birkat haChammah and erev Pesach is extremely rare.

The occurrence of Birkat haChammah on erev Pesach conveys a significant message. Although the celebration of Pesach commemorates the Exodus from Egypt and Birkat haChammah recalls Creation, the two share a singular common motif.

“Chayyav adam lirot et atzmo ke’ilu hu yatza miMitzrayim—a person is obligated to look upon himself as if he exited from Egypt.” On Pesach a Jew is obligated not simply to recall a historical event but to imagine himself an actual participant in that event. Rambam’s formulation is “Chayyev adam leharot et atzmo—a person is obligated to show himself” as one who departed from Egypt. A fantasy, to be sure. It is difficult enough to enter into a fantasy, yet Rambam requires not only that we enter into the fantasy but that we act it out as well. The essence of the obligation is internalization of long-ago events to the point that they are both intellectually and emotionally no different from personally experienced phenomena. To what purpose? To appreciate the omnipotence of the Deity who made possible the miraculous events surrounding the Exodus. For Rambam, intellectual appreciation is insufficient; it must lead to an emotional experience perceivable to an onlooker.

“You shall love the Lord, your God” is defined by Rambam (Sefer Hamitzvot, Mitzvot Aseh 3; Hilchot Yesodei HaTorah 2:2) as demanding intellectual awareness. “You shall love your fellow” mandates performing, or abstaining from, physical acts. Remembering the Exodus on the night of the Seder is unique among mitzvot in demanding an emotional metamorphosis. That obligation is not triggered by a contemporaneous, external event, but is discharged by an awareness born of introspection.

The greatness and grandeur of God require acknowledgement when His handiwork is actually observed. The sprouting of buds on fruit trees evokes thanksgiving for that beneficence. Catching sight of strange and exotic animals occasions a blessing acknowledging the Divine power that produced a variegated animal kingdom. Phenomena such as the appearance of lightning or meteors and sighting colossal mountains or deep canyons demand acknowledgment of God as “He who makes the work of Creation.”

The essence of Birkat haChammah is the blessing “Oseh ma’aseh bereishit—He who makes the work of Creation.” The formula is identical to that of the berachah pronounced upon visual perception of a giant, an elephant, a monkey, lightning, a meteor, Mount Everest or the Grand Canyon. The blessing, when pronounced on those occasions, is triggered solely by a sensory perception. Birkat haChammah is more than a bit different. To be sure, the blessing “Oseh ma’aseh bereishit” pronounced on that occasion is also triggered by the appearance of the sun. But visual perception of the sun’s rays on the day of Birkat haChammah is no different from that experience on any other day. Sighting an elephant is far more exciting than coming upon a barnyard animal; lightning is awe-inspiring in a way in which dark clouds are not; the majesty of God is revealed in the presence of a massive, peaked mountain in a way that it is not revealed in a common range of hills. But what is it that is singular about the sun on the day of Birkat haChammah that requires a human response in the form of a berachah?

It cannot be that simple visual perception of the sun is the factor that occasions the blessing since there is nothing extraordinary in sunrise on the morrow of a vernal equinox that occurs at the beginning of a Wednesday. Nothing spectacular is perceived on the occasion of the return of the sun to its original position in the heavens. Indeed, were empirical observation its sole means of discovery, the event would unquestionably pass without notice. Rather it is the occurrence of the vernal equinox on a particular day of the week and at a particular hour of that day that occasions the berachah. But although the sun can be seen with the naked eye, the equinox cannot. The day of the week can be ascertained by consulting a calendar, the time of day by glancing at a sundial or a clock and the equinox by performing simple calculations. However, associating the appearance of the sun at a unique position relative to earth with a particular day of the week and a specific hour of the day requires a great deal of reflection. The blessing recited on the occasion of Birkat haChammah, “He who makes the work of Creation,” is singular among berachot in that it is occasioned by an external event that acquires meaning as a testimonial to God as Creator of the universe only when that event is reflected upon, internalized and understood in a profound manner. Unlike other visual experiences that occasion a blessing, Birkat haChammah is predicated upon intellectual cognition.

But, objectively speaking, all of this is a mirage. The solar calendar is not precisely 365 days in length. The solar year is actually 365 days, 5 hours, 48 minutes and 46 seconds in length, and so the vernal equinox occurs earlier and earlier each year. That problem was essentially resolved by the modifications made with introduction of the present Gregorian calendar.

In ordaining Birkat haChammah, the Sages were well aware of the lack of precision in the solar calculations they attributed to Shmuel, one of the Amoraim. They recognized full well that the calculations of Rav Adda were far more accurate and relied upon them in their own astronomical determinations. Rav Adda reckoned the solar year as being 365 days, 5 hours, 55 minutes and 25 25/57 seconds in length. Nevertheless, Chazal employed the solar calendar of Shmuel for two purposes: for recitation of tal umatar and in introducing Birkat haChammah.

Daily recitation of tal umatar, a prayer for rain, begins with the advent of the rainy season in the Land of Israel. The rainy season is deemed to commence on the sixtieth day following the autumnal equinox. The autumnal equinox is, of course, a solar phenomenon. The equinox is established as occurring precisely 182 1/2 days after the vernal equinox, again based upon the premise that the solar year is exactly 365 days in length. The reason for adopting Shmuel’s calculations for this purpose, even though they were known to be inexact, is quite evident: the tal umatar prayer must be recited by everyone. A method was required to facilitate fulfillment of that obligation that would enable any individual to determine the proper date for commencing recitation of tal umatar. Rav Adda’s far more accurate, but far more complicated, calculations required mathematical acumen well beyond the capability of the common man.

However, Birkat haChammah is the celebration of the anniversary of an astronomical event. Given the correct length of the solar year, or Rav Adda’s close approximation thereof, it is clear that in the 5,768 years that have elapsed since Creation the vernal equinox has never recurred at its original hour. What, then, is the meaning of Birkat haChammah recited every twenty-eight years? Why did Chazal decree celebration of a nonfactual cosmic phenomenon?

If we focus upon the commonality that exists between remembering the Exodus and Birkat haChammah, the pieces fall into place. Pesach is designed to cause a Jew to reflect upon the miracles surrounding that historical event and come to a personal awareness of God “who brought us out of Egypt, out of the house of bondage.” Birkat haChammah is designed to cause man to reflect upon observed phenomena, to internalize those phenomena and achieve a profound awareness of God as Creator of the universe.

Since Birkat haChammah is designed to trigger human cognitive processes, objective reality is almost inconsequential. To the popular mind, the Julian calendar—and hence the solar year of Shmuel—was correct. For centuries, it was, by and large, unquestioned both among Jews and non-Jews because it proved to be quite suitable for human needs. In adopting Shmuel’s calculations for Birkat haChammah, Chazal in no way intended to denigrate or diminish the verities discovered by science. Quite to the contrary, they relied only upon the more accurate view of Rav Adda for carrying out the more esoteric task of performing the calculations necessary to assure the integrity of the calendar.

Nevertheless, the Sages seized upon the widespread popular presumption regarding the length of the solar year and used it as a tool to underscore and to reinforce a profound theological truth. Since Birkat haChammah is an acknowledgment of a renewed perception of God as Creator of the universe, the cause of that awareness is not crucial. Chazal seized upon acceptance of Shmuel’s determination of the length of the solar year as a means of prompting people to focus upon the wondrous nature of God as the Author of Creation. The blessing is evocative rather than responsive. It is designed to arouse man from his lethargy, to force him to reflect upon this cosmic phenomenon, to summon him to contemplation.

The occurrence of Birkat haChammah on erev Pesach is more than a curious coincidence. Man must not only acknowledge but personally perceive God as both the Redeemer who led us out of Egypt and as the Creator of the universe. On Pesach, matzah and maror are empirical triggers designed to encourage us to acknowledge God as our personal Redeemer. The blessing pronounced upon the visual appearance of the sun on the day of Birkat haChammah is designed to prompt Jews to reflect upon the cosmic event that occurred on a particular hour of that day of the week and thereby to acknowledge God as Creator of the universe. That intellectual awareness should become acute in a manner akin to sensory perception, with the result that man will not simply accept the doctrine of creatio ex nihilo in an abstract, detached manner but experientially perceive God as the omnipotent Creator.

Birkat haChammah coincides with erev Pesach only on the rarest of occasions. When this does happen the appropriate response should be to seize the occasion for intellectual appreciation of the wondrous work of the Almighty that, in turn, must lead to a profound understanding and recognition that He alone is the God of Redemption and the God of Creation.

Some time prior to Birkat haChammah on erev Pesach in the year 5685 (1925), the Ostrovtzer Rebbe reported that Birkat haChammah had coincided with erev Pesach only twice before in the history of the world: in the year of the Exodus from Egypt and in the year prior to the event commemorated by Purim. As noted in the forthcoming expanded edition of my book, Bircas HaChammah, the Ostrovtzer seems to have been in error both with regard to the dates and to the number of times that this coincidence has taken place. However, his reaction was very much to the point.
Noting the presumed coincidence of Birkat haChammah with deliverance from slavery in Egypt and deliverance from the diabolical plot of Haman, the Ostrovtzer prayerfully anticipated that (what he presumed to be) the third such occurrence would be the harbinger of the deliverance of Israel from its present, and final, exile. We failed to merit that deliverance in 5685 but it is our fervent prayer that, should the Messiah fail to have arrived earlier, Birkat haChammah on erev Pesach 5769 will signal the ultimate Redemption.

Rabbi Bleich is rosh yeshivah and rosh kollel lehora’ah at the Rabbi Isaac Elchanan Theological Seminary and professor of law at the Benjamin N. Cardozo School of Law.

The Beraita: Birkat haChammah

The primary source for Birkat haChammah is the following beraita accompanied by the Amora Abaye’s elucidation, found in the Gemara, Berachot 59b:

Our Rabbis taught: He who sees the sun at its turning point, the moon in its power, the planets in their orbits or the signs of the zodiac in their order should say: Blessed are You who makes the work of Creation.

And when [does this happen]? Abaye said: Every twenty-eight years when the cycle begins again and the Nisan [spring] equinox falls in Saturn on the evening of Tuesday, going into Wednesday.

One who sees the sun on the morning following the vernal equinox when the equinox, as reckoned by the Jewish calendar, occurs at 6:00 pm (Jerusalem solar time) on Tuesday evening—an event which occurs at intervals of twenty-eight years—should pronounce the following blessing:

“Baruch Atah Hashem … oseh ma’aseh bereishit, Blessed are You, Hashem ….who makes the work of Creation.”
Recitation of additional psalms and prayers is discretionary and not a matter of fixed custom.

Posted with permission from the spring 2009 issue of Jewish Action, the magazine of the Orthodox Union.

The following are considered Kitniyot:
Beans
Buckwheat
Caraway
Cardamom
Corn
Fennel
Fenugreek
Lentils
Millet
Mustard
Peanuts
Peas
Poppy Seeds
Rapeseed
Rice
Sesame Seeds
Soybeans
Sunflower Seeds

The following are not considered Kitniyot:
Anise
Carob
Coriander
Cottonseed
Cumin
Guar Gum
Linseed
Locust Bean Gum

The following may be Kitniyot and are therefore not used:
Quinoa
Amaranth

Every year, Jews around the world anticipate hearing the pivotal four questions at their seder tables: this year they’ll be asking themselves a fifth one: Why is this Passover different from most others?

This year, Passover arrives immediately following Shabbat – a rare occurrence that creates unique circumstances, directly affecting the typical Passover preparations. (You may remember that this last occurred back in 2005. Take heart, it will not recur until 2021.) The key adjustments may sound daunting at first, but taken step by step, they are definitely doable.

On the eve of Passover (14th of Nissan), all firstborn males are required to fast, commemorating the final plague when God killed the firstborn Egyptians, while the firstborn Jews were saved. Since this year this date falls on Shabbat when fasting is not permitted, it will be observed on Thursday, April 17. The fast can be circumvented if the individual participates in a seudat mitzvah, such as a siyum, celebrating the completion of a portion of Torah learning, usually held in the synagogue following the shacharit service.

The search for leaven, known as Bedikat Chametz, will take place on Thursday night, the 13th of Nisan, April 17th. After the search is completed, one recites the Kol Chamira, the nullification declaration for any chametz that may have been missed. This mitzvah is performed with a blessing only if done on this night; if someone is traveling, he or she should conduct the search on the night of departure without reciting the blessing.

After the search is completed, the remaining chametz is carefully collected and put aside to be burned the following morning. Unlike other years, the second Kol Chamira is not said following the burning of the chametz, since chametz may be consumed until Shabbat morning, during the fourth hour.

Arrangements for the sale of chametz to a non-Jew must be made before Shabbat. This transaction won’t go into effect until after Shabbat, making it permissible to eat challah on Shabbat. If someone forgets to sell his chametz before Shabbat, a rabbi should be consulted.
The Shabbat Meals

Chametz may not be consumed after “the fourth hour,” on the eve of Passover, which is approximately 10:40 a.m. in New York City; check the OU Guide to Passover or consult your local Orthodox rabbi for the time in your area. You should cook only kosher for Passover foods for all the meals on this Shabbat and to serve them on Passover dishes. But since some bread must be eaten, here are two ways this can be done:

1. Eat the challah before the meal over a disposable napkin. The napkin with any leftover crumbs should be folded up and completely eliminated from the home (e.g., flushed down the toilet). Make sure to wash your hands before sitting down to the Shabbat meal.

2. Use egg matzah instead of actual challah. But egg matzah is only considered bread when eaten in sufficient quantities. Some rabbinic authorities rule that so long as it is eaten in the context of a filling meal it is considered bread. Because egg matzah is not chametz, there are differing opinions as to until what time it may be eaten on the eve of Passover, so a rabbi should be consulted.

Most synagogues will start Shabbat prayer services very early, leaving sufficient time to finish eating chametz before the end of “the fourth hour.”

Se’udah shlishit (the third meal) is eaten after midday. By that time, chametz, and, according to Ashkenazic practice, also egg matzah, may no longer be eaten. Here are some options:

1. You could omit bread altogether and eat just meat, fish, or fruit. 2. Since cooked matzah is permitted until the 10th hour of the day, the obligation can be fulfilled by eating matzah balls. 3. Rabbi Abraham Abele Gombiner, a leading Torah scholar of the 17th century, author of Magen Avraham, a commentary on the Code of Jewish Law, recommends eating two Shabbat meals with bread in the morning, relying on those opinions that allow the se’udah shlishit to be eaten before midday.

Since we are not permitted to make preparations on Shabbat for Yom Tov, all preparations for the seder (including setting the seder table) should be made after nightfall.

Wishing you a Shabbat Shalom and kosher, joyous Passover!

For many years, the OU certified different varieties of Beechnut Baby Food fruits and vegetables for Pesach. Though Beechnut manufactured cereal that was chometz on equipment that was shared with the fruit and vegetables, the Mashgiach would supervise the proper clean-up and kosherization of the equipment.

Currently, Beechnut has discontinued its Kosher for Pesach supervision, and the Mashgiach no longer oversees the kosherization process. In addition, ascorbic acid, which may be chometz, is added to the fruit. Nonetheless, our investigation has shown that the standard cleaning procedures that are in place constitute kosherization, and the ascorbic acid is botel bishishim. Halachically, the baby food fruit and vegetables that are not combined with cereal are Kosher for Pesach.

Nonetheless, since kosherization is performed without a Mashgiach, this situation is not optimal, and we recommend that you prepare your own baby food.

We also suggest that you express to Beech Nut your desire to certify products for Passover next year. Their number is 1-800-233-2468.

Chametz owned by a Jew during the holiday may not be consumed even after the holiday is over. Consequently, when shopping for chametz products after Passover, one must take measures to avoid chametz products that may have been subject to Jewish ownership during the festival. Because these restrictions are not limited to private individuals, Jewish owned stores, food manufacturers and distributors are required to rid themselves of chametz before Passover in an halachically valid manner, and consumers need to stay clear of chametz products that were in such Jewish possession during Passover. Because tracking distribution is very complex and these determinations can be difficult, we suggest that ask your Rabbi for guidance.

Since many people purchase new utensils before Passover, we present here the laws of Tevilat Keilim, immersing utensils in a mikveh prior to their use.

Utensils that need tevilat keilim:

1 The Torah teaches that food utensils acquired from a non-Jew must undergo tevilah, that is, ritual immersion in a kosher mikveh. Even utensils bought from a Jewish store must undergo tevilah if at some point they were owned by a non-Jew. When one is genuinely in doubt, tevilah should be done without a brachah.

2. The Torah lists six metals that require tevilah: gold, silver, copper, iron, tin, and lead. Newer metals such as aluminum, as well as hybrid metals such as steel, are generally assumed to require tevilah as well.

3. Because glass shares certain properties with metal, we are obligated by the Rabbis to tovel glass as well. All types of glass are toveled with a brachah including crystal, Pyrex, and Corelle.

4. Wood, ceramic, stone, rubber, and all types of plastics do not require tevilah.

5. The need to tovel glazed china and porcelain is debated amongst the poskim. Many are of the opinion that these items should be toveled without a brachah.

6. If a utensil is made of a substance that is exempt from tevilah, but is held together with metal screws or rings, then this utensil requires tevilah. If the metal does not come in contact with the food, then a brachah should not be recited.

7. Metal utensils that are coated with other materials that do not require tevilah, such as a Teflon coated frying pan, should be toveled without a berachah.

8. Utensils used to prepare food while it is still in an inedible state should undergo tevilah without a brachah.

9. Disposable, single-use aluminum pans, according to many opinions do not require tevilah. If intended for multiple uses, they do require tevilah even before their first use.

10. If one buys a glass bottle of food or drink, this bottle may be reused without tevilah (Iggerot Moshe). If the jar is made of metal, some authorities require tevilah without a brachah. Metal cans opened by a Jew may be reused without tevilah.

11. Utensils that do not come in direct contact with food do not require tevilah. Therefore, oven racks, stove top grates, crock pot shells and can openers do not require tevilah. Additionally, utensils that are always lined with paper or foil are not obligated.

12. Electronic appliances, such as urns and grills, require tevilah. In many cases, when left to dry properly, it has been demonstrated that contact with water is not detrimental.

13. If one absolutely needs a utensil and for some reason it cannot be toveled, a Rabbi should be consulted.

Procedure for tevilat keilim:

1. Utensils must be cleaned from any dirt, glue, or residue.

2. All adhesions such as stickers and labels that are not intended to remain on the utensil must be removed.

3. If the utensil requires kashering then this must be done before tevilah.

4. Utensils should be brought to a kosher mikveh (note that not all men’s mikva’ot are kosher for tevilat keilim), or to the ocean, sea, or a non-flowing lake.

5. Rivers and streams are flowing bodies of water. Their permissibility is complex and would require a ruling by a Rabbi who is knowledgeable in the laws of mikva’ot and the properties of the river.

6. Anyone can do the actual immersion, even a child or a non-Jew. However, the tevilah must be done in the presence of a Jewish adult who can verify that it was done properly. Additionally, it is not considered correct to have a non-Jew do the tevilah if it means that a brachah will not be recited.

7. The entire utensil must be submerged in such a way as to enable water to touch all parts of the utensil simultaneously. One must therefore be careful that ensures that no air pockets remain. Even one’s hand cannot come between the water and the utensil. Therefore, either pre-wet your hand so that a layer of water separates your hand from the utensil, or submerge the utensils in a basket.

8. One may not pile up dishes and immerse them all at once, since the weight of the dishes will block the water.

9. The brachah, “. . . al tevilat kelim,” should be recited before the tevilah, and one should not talk or do other things until all of the toveling has been completed. If one is immersing only one utensil then the proper berachah is “. . . al tevilat kli”.

Since it is forbidden to own or benefit from chametz during Passover, food that contains chametz may not be fed to pets. However, it is permitted to give pets food that contains kitniyot. If one is unable to procure pet food that does not contain chametz, some rabbinical authorities allow for a sale, which would
transfer to a gentile the ownership and responsibility of caring for the pet. Ask your Rabbi for guidance.

The consensus of the OU’s Poskim is that the following may be used on Pesach without certification:

1. Aluminum foil
2. Baby ointments
3. Aluminum foil baking pans
4. Bags (plastic)
5. Body wash
6. Bowl and tub cleaner
7. Candles
8. Cardboard
9. Carpet cleaner
10. Charcoal
11. Conditioner
12. Copper and metal cleaners
13. Cork
14. Cosmetics (except possibly lipsticks, see below)
15. Cupcake holders
16. Cups [paper (in the USA only), plastic or styrofoam]
17. Detergents
18. Dishwashing detergent
19. Drain opener
20. Fabric protectors
21. Furniture polish
22. Glass cleaner
23. Hair gels, sprays & mousse
24. Hair removers & treatments
25. Insecticides
26. Isopropyl Alcohol
27. Jewelry polish
28. Laundry detergents
29. Lotions
30. Napkins (paper)
31. Oven cleaner
32. Paper cups, plates and towels
33. Plastic containers
34. Pipe openers
35. Plastic bags, cups and plates
36. Plates [paper (in the USA only), plastic or styrofoam]
37. Scouring pads & powders
38. Shampoos
39. Shaving cream and gel
40. Shaving lotion
41. Silver polish
42. Skin cream
43. Soaps
44. Stick deodorant
45. Styrofoam cups or plates
46. Suntan lotion
47. Talcum powder (100% talc)
48. Toilet bowl cleaner
49. Towels (paper)
50. Water filters

What if I see an OU certified product that is missing from both the gray pages (list of items that do not require special Passover certification)?
Aluminum foil and pans are fine.
Candles are fine
Cleansers are fine
Ground coffee is fine
Instant coffee is only ok on grey pages
Detergents are all fine
Fish-on gray pages or also if not other ingredients other than fish, water, and salt.
Dried fruits only when listed explicitly in gray pages
Juices only in gray pages
All raw meat and poultry without other ingredients are fine.
All extra virgin olive oils are fine. Other oils require Passover certification.
All paper and plastic goods are fine
All polishes are fine
All uniodized salt is fine
All scouring pads are fine
All regular granulated sugar is fine
Tea bags only if its regular (NOT decaffeinated). Decaffeinated acceptable only if listed in gray pages.
Instant tea only in gray pages
All plastic utensils are fine
All water fine, the same applies with distilled water.

Dried fruits are usually treated with oils derived from kitniyos and therefore require special Passover certification.

Frozen fish that contain any ingredient other than fish (except for water and salt) require special Passover certification. Fish that contains no other ingredient other than fish (except for salt and water) does not require special Passover certification.

All raw unprocessed meat and poultry that contain no other ingredients do not require special Passover certification and therefore may be used for Passover.

Honey requires special Passover certification, as our research shows that some companies adulterate it with corn syrup.

Raw nuts in their shell do not require Passover certification. Shelled nuts that list BHA or BHT (preservatives) in the ingredients require special Passover certification. They are sprayed on the nuts using corn derivatives (kitniyot).

Peanuts
In Europe different communities had different customs about peanuts. Some held them to be kitniyoth; 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.

Ground spices require Passover certification. They can be processed on equipment that contains chometz and can also be adulterated with kitniyos or chometz.

Brown sugar often shares tanks with items that contain chometz and therefore requires special Passover certification.

The story with Coffee on Pesach this year is a bit complicated:

All regular ground coffees are acceptable for Passover use when bearing an OU.

Decaffeinated coffee:
Coffee is often decaffeinated by means of ethel acetate, which is derived from either kitniyos or chometz. Therefore, decaffeinated coffees are not acceptable for Passover unless specifically listed in the gray pages of our Passover guide (section which contains items that to not require Passover certification).

Instant coffees often contain maltodextrin, which is derived from either corn (kitniyos) or wheat (chometz). Therefore, all instant coffees require special Passover certification unless explicitly mentioned in the grey pages (section in our Passover Guide that lists items that do not require Passover certification).

The following regular instant coffees (note: not decaffeinated) are certified as Kosher for Passover all year and are acceptable even when only bearing an OU:

Folgers Regular Coffee Procter & Gamble, Cincinatti, OH

Taster’s Choice Regular Coffee Nestle USA, Glendale, CA

The following instant coffees may be consumed on Passover, but only when bearing an OU-P:

Elite Instant Coffees, Turkish Ground Roasted Coffees Elite Confections Israel

Gefen Instant Regular Coffee Kenover Marketing Corp. Brooklyn, NY Shelton, CT

Coffee “singles” are a mix of regular and instant coffee, and therefore, (with the exception of Folgers and Taster’s Choice) require Passover certification.

Rabbinical authorities disagree as to whether these items must have special Passover certification (and also year round kosher certification).

Consult with your Rabbi about what you should do.

Quinoa is not one of the five grains that can create chametz (wheat, oat, barley, spelt and rye). Nonetheless, there is a difference of opinion among Rabbinic decisors (machloketh haposkim) as to whether quinoa is considered kitniyoth (Ashkenazic custom is not to eat kitniyoth on Pesach). We suggest asking your local Orthodox Rabbi if it is or is not kitniyot.

It should be noted that although Quinoa is not grown in the same vicinity as the five chometz grains mentioned above, the processing of Quinoa is often done at the same facility where they process wheat. Therefore, if you rely on the lenient opinion and treat quinoa as non-kitniyos, we suggest that you sift through the quinoa to make sure that there are no other grains mixed in.

The OU’s Passover Guide 2009 can be downloaded electronically as a single pdf by clicking here or it can be ordered by calling 212-613-8137.

If you have any questions about the Guide or its contact, you can email the Webbe Rebbe or call the Kashruth Hotline at 212-613-8241.

The following soy milks do not contain any chometz ingredients:

Vitasoy San Sui Original Natural soy milk http://ethnic.vitasoy-usa.com/ethnic/sansuisoymilk.html

Soy Dream Original un-enriched soy milk: http://www.tastethedream.com/products/product/1504.php

Anyone for whom it is necessary to consume kitniyos may drink these products. However, because we are unable to verify the kosher for Passover status of the equipment on which they are produced, we recommend purchasing these items before Passover, at which point any traces of chometz would be batul (nullified).

Another alternative would be to use a Kosher certified almond milk such as Blue Diamond Almond Breeze, which does not contain chametz and the kitniyot is batul (nullified).

Regretfully, because the Halacha is that one can only perform the Mitzvah of eating Matzo at the Seder with a Matzo that is made from one of the five varieties of grain, eating Matzos using any of the other flours that are gluten free would still not enable one to fulfill the mitzvah. [The five grains are barley, wheat, rye, oats, and spelt].

In researching for some kind of solution, we have learned the following – some people with the same gluten allergy use either oat Matzah or spelt Matzah. While not completely gluten-free, oat Matzah is especially soluble and easy to digest. We suggest that the allergy sufferer discuss the matter with his or her allergist and his or her Rabbi.

We are aware of one brand of Shemura Oat Matzah manufactured in the United Kingdom by Rabbi Kestenbaum and certified by Dayan Westheim of Manchester, England. We are told, but have not personally verified, that this Shemura Oat Matzah is made from a special crop of oats which had been bred and grown to be gluten free, as verified by a laboratory.

We are told that the Matzah is distributed throughout the world. You may be able to purchase some in your general vicinity.

As a matter of policy, the OU does not share evaluations of other Hechsherim with the general public for a variety of reasons. We recommend that you discuss these questions with your local Rabbi.

To purchase the Oat Matzahs you can try the following:

The phone number at the source in London is 011-44-230-8455-9476.
The fax number at the source in London is 011-44-20-8455-3212.
Email: sula [at] waitrose.com
Website: http://glutenfreeoatmatzos.com

Obviously, you are familiar with the Halacha – If, in the performance of a Mitzvah, should a situation arise where an illness or an allergic reaction becomes life-threatening – not only do we not have to perform the Mitzvah, but the Mitzvah becomes not to put your life in danger. In other words, not eating the Matzo is the Mitzvah.

Otherwise, if the allergic reaction is not life-threatening, but would bring on severe reactions, a Rabbi should be consulted. The Rabbi will ask pertinent question about the nature of the reaction and of the possible risks involved. From the answers given, the Rabbi may (or may not) rule that Matzoh should not be eaten on Passover.

If the reaction would bring on mild discomfort, it may be helpful to know that according to most Poskim the only times when one MUST eat the prescribed amount of Matzo are at the Seder table. If one would not eat Matzo the rest of the Passover holiday, there would be no violation of a commandment.

But as we mentioned earlier, this matter should be discussed with both your allergist and your local reliable Orthodox Rabbi.

Alcoholic beverages must bear certification to be used for Passover. There are numerous issues involving what the alcohol is made from, the equipment it is produced in, and the fermentation process itself. We encourage all Kosher consumers to find alcoholic beverages with reliable certification or to abstain for the eight days of Passover.

As the OU follows Ashkenazic tradition, we do not certify Passover products that contain kitniyot.

Despite the fact that we are the certifying agency and know all the product information, the most we can tell you in any case is whether or not a product potentially contains Chametz or Kitniyot. Allow us to explain to you why we cannot tell you definitively if the product contains Chametz or Kitniyot.

All products are made from ingredients, and ingredients are often made from sub-units. For example, a candy generally contains a flavor, and the flavor may be made from as many as 30 ingredients. Some of the ingredients in the flavor are made from other ingredients, as well.

The OU often accepts the certification of other reliable Kashruth agencies on ingredients. In such instances, we do not have access to the formula of the ingredients. As such, it would not be possible to evaluate the Passover status, since we do not know what ingredients are present in the product.

To use the example of the flavor, it is only possible to determine if a flavor is Kosher for Passove if one has the formula which lists the many components of the flavor. Thus, only the certifying agency of the flavor would be in a position to determine if the flavor is Kosher for Pesach.

At best, we can suggest the potential use of Kitniyot or Chametz in a product that we do not certify for Passover.

If you are Sephardi, consume Kitniyot on Pesach, and therefore need a list of such products, we recommend that you discuss such questions with a Sephardi Rabbi.

Most infant formulas are made from soy products. At first glance, one might assume that this presents a problem of Kitniyoth on Passover.

However, the custom of disallowing the use of ‘Kitniyoth’ (soy, for example) was never applied to infants nor to people who are ill.

However, you must take care 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.

If your child needs formula you may use one of the brands listed below. These products have been reviewed and can be assumed to be free of chametz.

Please note that these products are only acceptable when bearing the OU or OU-D symbol.

Alsoy
America’s Choice
Baby Basics
Baby’s Choice
Baby’s Only Organic
Bear Essentials
Berkley & Jensen
Bright Beginnings
CVS
Daily Source
Discount Drug Mart
EnfaCare
Enfalac
Enfalyte
Enfamil
Enfapro
Follow-Up
Food Lion
Full Circle
Giant
Giant Eagle Baby
Hannaford
H-E-B
Heinz Nurture
Horizon Organic Dairy
Hy-Vee
Isomil
Kirkland Signature
Kozy Kids
Kuddles
Lactofree
Laura Lynn
Life Brand
Little Ones
Meijer
Member’s Mark
mom to mom
Mother’s Choice
My Organic Baby
Nature’s Place
Nestle Good Start
Next Step
O Organic Baby
Parent’s Choice
Premier Value
President’s Choice
Price Chopper
ProSobee
Publix
Rite Aid
Safeway Select
Shopko
Similac
Supervalu
Supreme
Top Care
Topco
Up & Up (Target)
Vermont Organics
Walgreens
Wegmans
Western Family

The following three baby formulas are not certified kosher by the OU. There are Kashruth concerns with them. For those who need to use these products and have consulted with a learned Orthodox Rabbi and doctor), we have checked the chametz status of these products. The same advisory applies to these products as to the products listed above.

Enfamil Nutramigen Lipil
Enfmil Pregestimil
Alimentum

Please note that not all OU wines are certified for Passover use.

Some wines, OU certified and otherwise, are made with flavorings and colorings to improve the bouquet, the smell, and the color. Some of the wines do contain Kitniyoth, and therefore are not marked for Passover use. The vast majority of OU certified wines are OU-P, and do not contain chametz or Kitniyoth flavors or sweeteners.

Please be sure to check your wine products before purchasing.

Nutritional Supplements for Pesach —5770/2010

The products on this list are not certified for Pesach by the OU. Despite the OU’s best efforts, OU certified manufacturers of nutritional supplements have not agreed to special Pesach productions. In an effort to help Rabbanim make decisions about nutritional supplements for Pesach the OU has identified those products that are halachically acceptable for cholim.

Please note the following points:

• Many of the products contain kitniyot and some contain kitneous as the primary ingredient.
• Some of the products contain ingredients that could be produced from chametz-based raw materials. Flavors, for example, can contain components that were fermented from wheat-based glucose. Vitamins and citric acid salts such as potassium or sodium citrate can also be derived from wheat-based glucose fermentation.
• With the exception of flavors, however, the ingredients that could be made from a chametz-based raw material are batel b’shishim in any given supplement.
• Even in cases where a given ingredient would not be batel – as in the case of flavors, which are avidah l’taimah – the majority of world production does not make use of chametz-based glucose or other chametz-based ingredients. Furthermore, it is difficult and sometimes impossible to determine if such ingredients are chametz-based.
• Therefore, the products on this list are permitted on Pesach and can be given to someone who is infirm (a cholah sh’ain bo sakanah).
• None of these products should be provided if a certified alternative is made available.
• Products that contain flavors should only be provided when no unflavored alternative exists. Since natural flavors are more likely to contain a chametz-derived compound than an artificial flavor, an “artificial flavors” designation on an ingredients label is preferable to “natural flavors” or a “natural and artificial flavors” designation. Most nutritional supplements contain flavors; unflavored products will be marked accordingly.
• Liquid nutritional supplements typically contain sensitive ingredients at below bitel proportions. In general liquid supplements are preferable to the same product in powder form, which may contain sensitive ingredients that may not be batel.
• Although the OU certifies these products year-round, the OU does not always have information about the ingredients for these products as they relate to Pesach. In order to guarantee that some products are available to the public the OU has researched the products on this list. Other products not on the list may also be acceptable for Pesach. If a specific product must be reviewed please feel free to call the number below.
• If you have a question about a product not on this list, please email the Webbe Rebbe at and we will try to be of assistance.

Boost Pudding
Enlive!
Ensure [not Ensure Fiber with FOS]
Ensure High Protein
Ensure Glucerna OS
Ensure High Calcium
Jevity [not Jevity 1.2 or Jevity 1.5,
which contain oat fiber]
Lyons-Ready Care Protein Plus
Lyons-Ready Care Thickened Coffee-Honey
Lyons-Ready Care Thickened Coffee-Nectar
Lyons-Ready Care Thickened Tea-Honey
Lyons-Ready Care Thickened Tea-Nectar
Lyons-Ready Care Chocolate Frozen Shake
Lyons-Ready Care Strawberry Frozen Shake
Lyons-Ready Care No Sugar Added Strawberry-Banana Frozen Shake
Lyons-Ready Care No Sugar Added Strawberry Frozen Shake
Lyons-Ready Care No Sugar Added Vanilla Frozen Shake
Nepro
Nestle Nutren
Osmolite (unflavored)
Osmolite HN (unflavored)
Oxepa
Polycose
Pro-Cel Protein Powder
Promote [not Promote with Fiber,
which contains oat fiber)
Pulmocare
Resource Thickened Water
Resource Thickened Coffee
Resource Thickened Juice
Resource 2.0
Resource Arginaid
Resource Benecalorie
Resource Health Shake
Resource Benefiber
Resource Benefiber Juice Drink
Resource Beneprotein
Resource Breeze
Resource Dairy Thick Resource Health Shake
Resource Nutritious Juice Drink
Resource pudding
Resource Shake Plus
Resource Thickened Coffee
Resource Thickened Juice
Resource Thickened Water
Resource Thicken up |
Suplena
Two-Cal HN
Thick-IT Instant Food Thickener

Questions about OU certified nutritional supplements not on this list should be directed to the OU Kashruth Hotline at (212) 613-8241.

The story with Coffee on Pesach this year is a bit complicated:

All regular ground coffees are acceptable for Passover use when bearing an OU.

All decaffeinated ground coffees require an OU-P to be used on Passover.

The following regular instant coffees (note: not decaffeinated) are certified as Kosher for Passover all year and are acceptable even when only bearing an OU:

FOLGERS Regular Coffee Procter & Gamble Cincinatti, OH
TASTER’S CHOICE Regular Coffee Nestle USA Glendale, CA

The following instant coffees may be consumed on Passover, but only when bearing an OU-P:

ELITE Instant Coffees, Turkish Ground Roasted Coffees Elite Confections Israel
GEFEN Instant Regular Coffee Kenover Marketing Corp. Brooklyn, NY Shelton, CT
SCHWARTZ Instant Coffee Schwartz Supreme Brooklyn, NY

Coffee “singles” are a mix of regular and instant coffee, and therefore, (with the exception of Folgers and Taster’s Choice) require Passover certification.

While the OU does certify Splenda for year-round use, Splenda is not certified Kosher for Pesach as it contains kitniyos.

There is an industrial Kosher for Passover Splenda, but it is not available for consumers.

The following sweeteners are certified by the OU for Passover use when bearing the OU-P or OU-Kosher for Passover

Brand: GEFEN Product: Sweet N’ Low Company: Kenover Marketing Corp. Brooklyn, NY
Brand: VIP MASTER Product: Low Cal Liquid Sweetener Company: VIP Foods, Inc. Ridgewood, NY
Brand: Wholesome Sweeteners Product: Blue Agave

There is possible chometz in most baby rice cereals, so the OU cannot recommend them for Passover use. However, there is no problem owning rice and making your own cereal from non-enriched rice over Passover. Enriched rice presents chometz concerns.

One should make the cereal using a special non-Pesach, non-chametz pot, and this special pot (and any special utensils used for the cereal) should not be washed together with the Pesach dishes. You can Kasher a pot before Passover and dedicate it for making the rice real over Passover.

Similiarly, the grinding of the rice should not be done in a Passover grinder on Passover. You can grind the rice in a clean chometz grinder before Passover or purchase a dedicated grinder for use over Passover.

Sample Recipe:
Rice Cereal
1. 1/4 c. rice powder [brown or white (not enriched) rice ground in blender, food processor, or coffee grinder].
2. 1 cup water.
3. Bring liquid to boil in saucepan. Add the rice powder while stirring constantly.
4. Simmer covered for 10 minutes, mix in formula or breast milk and fruits if desired
5. Serve warm.

Can I buy Lactaid for Passover?

Lactaid production is likely to involve chometz. This renders chewable lactaid tablets problematic.
However, our Rabbinical authorities have decided that lactaid milk is permissible if purchased before Passover since any chometz contained within Lactaid milk would be nullified (batel).

Lactaid non-chewable tablets are more complicated. Many rabbinical permit non-chewable vitamins and supplements without regard to their kashruth status. According to such opinions, one may take these tablets just like any other non-chewable pill.

Other rabbinical authorities believe that vitamins and supplements are akin to food even when swallowed. According to this opinion one may take the lactaid tablet when wrapped in tissue paper. However, one who is unable to do so may swallow the tablet without wrapping it, and rely on the lenient authorities, since milk is such an important health need.
We suggest that you consult with your local rabbi as to which of these opinions you should follow.

We certify a number of lactose reduced products for Passover. Please consult our Passover product search for more information.

Lactaid Milk

According to the OU poskim, if one purchases unflavored and unenriched lactaid milk before Passover, they can then use it on Passover.

Lactaid Pills
Lactaid pills come in two forms – inedible/swallowable and chewable – which are taken at the same time the person begins consuming a dairy product. The lactase used in these products is made via a chometz based fermentation process.

As such, one may definitely not take the chewable pills on Pesach (and we think that you should even sell them to a non-Jew or get rid of them).

However, according to the OU poskim, one can consume the inedible pills.

Nonetheless, one should preferably wrap them in tissue paper before swallowing them. But if that’s too difficult then one can take them “as is”.

We certify a number of lactose reduced products for Passover. Please consult our Passover product search for more information.

Are OU matzos 18 minute matzos? It depends on what you mean. We always make sure that the entire matzah baking process—from adding the water to the flour until the matzos are done baking—takes place in less than 18 minutes.

If you are asking if we stop the factory after each 18 minute run to clean everything, the answer is that we do not. Needless to say, we constantly clean all utensils and machinery involved in kneeding and mixing the dough. However, other pieces of machinery in the factory does not require cleaning every eighteen minutes. Since they are constantly in motion there is no risk of anything becoming chometz. Additionally, all particles are blown off. Needless to say, we make sure the entire factory is rigorously cleaned at the end of each work day.

Additionally, all OU Matzah that is certified as Kosher for Passover, are made l’shem mitzvas matzah and the flour is watched from the time of grinding.

Salt that is iodized by means of a corn derivative is (kitniyos) and therefore iodized salt requires Passover certification. Un-iodized salt does not require Passover certification, nor does sea salt.

Canola oil, which is a form of rapeseed oil, should be considered kitniyos.

Lemon juice is frequently packed on the same equipment as products that contain chometz and kitniyos. Therefore, it is acceptable for Passover only when appearing on the gray pages (section of Passover guide which contains items not requiring Passover certification) or when bearing an OU-P.

Milk contains added vitamins that contain a slight chometz risk. Therefore it is best to purchase milk before Passover at which time chometz can be nullified (batel).

Welcome to OU-P (Passover) online.

For the complete Kosher for Pesach directory click Download (Passover) Guide above. If you are looking for a specific product, use the search box above, or select a Product Category from the drop-down menu above.

On the left you will find a list of frequently asked Passover questions.

If you have a question, try looking through Passover FAQ’s. If you cannot find your question, ask the Webbe Rebbe by clicking here.

If you want more non-food Passover information, visit the OU.org website.

We at the OU wish you and your family a Chag Kosher ve-Sameach.

By: Eileen Goltz

At some point during Pesach preparations we’ve all tried to convert a main stream recipe into a Pesach one only to discover that we don’t have a clue as to what to substitute for a chometz ingredient. This panic moment is why I started compiling my COMPLETE LIST OF PESACH SUBSTITUTES. I’ve added some great new substitutions this year, thanks to readers who’ve sent in their own ingenious creations. If anyone has any other substitutions that they would like to share please let me () know and I’ll attach them to the next Pesach article.

1 oz. baking chocolate (unsweetened chocolate) = 3 tablespoon unsweetened cocoa powder plus 1 tablespoon oil or melted margarine

16 oz. semi-sweet chocolate = 6 tablespoon unsweetened cocoa powder plus 1/4 cup oil and 7 tablespoon granulated sugar

14 oz. sweet chocolate (German-type) = 3 tablespoon unsweetened cocoa powder plus 2 2/3 tablespoon oil and 4 1/2 tablespoon granulated sugar
1 cup confectioners’ sugar = 1 cup granulated sugar minus 1 tablespoon sugar plus 1 tablespoon potato starch pulsed in a food processor or blender
1 cup sour milk or buttermilk for dairy baking = 1 tablespoon lemon juice in a 1 cup measure, then fill to 1 cup with Passover nondairy creamer. Stir and steep 5 minutes

Butter in baking or cooking use pareve Passover margarine in equal amounts. Use a bit less salt

1 cup honey = 1 1/4 cups granulated sugar plus 1/4 cup water

1 cup corn syrup = 1 1/4 cups granulated sugar plus 1/3 cup water, boiled until syrupy

1 cup vanilla sugar = 1 cup granulated sugar with 1 split vanilla bean left for at least 24 hours in a tightly covered jar

1 cup of flour, substitute 5/8 cup matzo cake meal or potato starch, or a combination sifted together

1 tablespoon flour = 1/2 tablespoon potato starch

1 cup corn starch = 7/8 cup potato starch

1 teaspoon cream of tarter= 1 1/2 teaspoon lemon juice or 1 1/2 teaspoon vinegar

1 cup graham cracker crumbs = 1 cup ground cookies or soup nuts plus 1 teaspoon cinnamon

1 cup bread crumbs = 1 cup matzo meal

1 cup matzo meal = 3 matzoth ground in a food processor

1 cup matzoth cake meal = 1 cup plus 2 tablespoon matzo meal finely ground in a blender or food processor and sifted

3 crumbled matzo = 2 cups matzo farfel

1 cup (8 oz.) cream cheese = 1 cup cottage cheese pureed with 1/2 stick butter or margarine

Chicken fat or gribenes = 2 caramelized onions, Saute 2 sliced onions in 2 tablespoon oil and 2 tablespoons sugar. Cook until the onions are soft. Puree the onions once they are golden.

1 cup milk (for baking) = 1 cup water plus 2 tablespoon margarine, or 1/2 cup fruit juice plus 1/2 cup water

1 1/4 cup sweetened condensed milk =1 cup instant nonfat dry milk, 2/3 cup sugar, 1/3 cup boiling water and 3 tablespoons margarine. Blend all the ingredients until smooth. To thicken, let set in the refrigerator for 24 hours.

1 cup wine= 13 tablespoons water, 3 tablespoons lemon juice and 1 tablespoon sugar. Mix together and let set for 10 minutes.

For frying: Instead of chicken fat, use combination of olive oil or vegetable oil and 1 to 2 tablespoons pareve Passover margarine.

Eggs: Passover egg substitutes don’t work quite as well as the chometz egg substitutes. For kugels, matzo balls, fried matzo and some cakes the recipes will probably be ok. However, if you want to avoid them (and I do) you can add one extra egg white and 1/2 teaspoon of vegetable oil for each yolk eliminated when baking. Use only egg whites as the dipping to coat and fry meats.

Italian Seasoning= 1/4 teaspoon EACH dried oregano leaves, dried marjoram leaves and dried basil leaves plus 1/8 teaspoon rubbed dried sage. This can be substituted for 1 1/2 teaspoons Italian seasoning.

Curry Powder= 2 tablespoons ground coriander, 1 tablespoon black pepper, 2 tablespoons red pepper, 2 tablespoons turmeric, 2 tablespoons ground ginger. Makes 2/3 cup.

Pancake syrup=use fruit jelly, not jam and add a little water to thin. I always like to combine the jelly and water in a microwave safe bowl and heat it gently before I serve it.

Seasoned Rice Wine Vinegar= 3 tablespoons white vinegar, 1 tablespoon white wine, 1 tablespoon sugar, 1/2 teaspoon salt. Mix to combine. Makes 1/4 cup
Flavored Vinegar= lemon juice in cooking or salad, grapefruit juice in salads, wine in marinades.

Water Chestnuts- substitute raw jicama

Orange liqueur =substitute an equal amount of frozen orange juice concentrate
You can mince the tops of green onions and use them in recipes that call for chives or use celery tops instead of parsley (who are we kidding, we always have parsley during Pesach)

The following OU restaurants and hotels will be open over Passover. Please call to confirm times.

In New York

Clubhouse Cafe
155 West 46th Street New York, NY 10036
212-354-3838

Darna Restaurant
600 Columbus Avenue New York, NY 10024
212-721-9123
Meat

Fischer Bros & Leslie
Take Out and Meat
230 West 72nd Street
212-787-1715

Granit Hotel, a.k.a. Hudson Valley Resort
Kerhonksen, NY

Le Marais Restaurant
150 West 46th Street New York, NY 10036
212-869-0900
Meat
http://www.lemarais.net/

Mendy’s Restaurant
10 Park Avenue New York, NY 10016
212-576-1010
Meat
http://www.mendysdeli.geomerx.com/

Mendy’s Galleria
115 E. 57th St. New York, NY 10016
212-308-0101
Meat

Prime Grill Restaurant
Location: New York City – Manhattan
60 East 49th Street New York, NY 10021
212-692-9292
Meat
http://theprimegrill.com

Solo
550 Madison Avenue New York, NY 10022
212-833-7800
Meat

Village Crown Catering
212-207-3888
Meat

In Israel

Naomi Caterers
12 Hatasiyah Street, Talpiyot, Jerusalem
02-6793112

Renaissance Jerusalem Hotel
Ruppin Bridge at Herzl Blvd. Jerusalem, Israel 91033

By: Rabbi Yaakov Luban

• As is always the case in halacha, there are divergent opinions among Poskim. In the following summary, I have presented a set of practical recommendations based on mainstream positions. Individuals should consult with their local Rabbis for specific direction.

• The times listed in this summary are sho’os zemanios, and they must be converted into standard times of the day. I have not done that because the times vary from city to city. Once again, one should consult with the local Rabbi.

1. Ta’anis Bechorim (fast of the firstborn) occurs on Thursday, April 17. The traditional siyum will be Thursday morning after davening.

2. Bedikas Chometz is performed Thursday evening. A bracha is recited before the bedika, and bitul chametz (kol chamira) is recited after the bedika.

3. Although chometz can be eaten until Shabbos morning, all chometz remaining after the bedika should be placed in a secure and designated area. Chometz should be eaten with care, and all crumbs must be swept and discarded.

4. Biur Chometz (burning the chometz) is done Friday morning before the end of the 5th hour (If one forgets, it can be burned until Shabbos.) Bitul Chametz (kol chamira) is not recited at this time.

5. Chometz is sold Friday morning before the end of the 5th hour. Please appoint your Rabbi as your agent beforehand.

6. Utensils can be kashered for Pesach all day Friday.

7. The challah used for hamotzi on Shabbos should be eaten at a non-Pesach table, or over the floor. It is best to eat over a wooden or tile floor, which can be swept. (Carpets may not be swept on Shabbos.) When finished, the tablecloth must be shaken out and put away with the chometz utensils. The floor should be swept and the broom should be shaken over a toilet.

8. One may eat chometz on Shabbos morning until the end of the 4th hour.

9. Chometz must be removed from one’s property by Shabbos morning, the end of the 5th hour. Crumbs and small pieces of challah should be flushed down the toilet. Chometz in garbage bags must be removed from garbage pails and placed off one’s property on the side of the curb before the end of the 5th hour.

10. After cleaning up all chometz, bitul chometz (kol chamira) is recited before the end of the 5th hour Shabbos morning.

11. After the end of the 5th hour, chometz is muktzah and may not be moved. If by any chance chometz remains in the house, it must be covered and burned on chol hamoed (Monday evening).

12. Regular matzoh (as opposed to egg matzoh) should not be eaten the entire Shabbos. Either challah or egg matzoh may be used for the Shabbos meal at night and in the morning. According to Ashkenazic custom, egg matzoh should not be eaten later than the end of the 4th hour Shabbos morning. In addition, egg matzoh should not be eaten on Pesach plates or tablecloths. However, egg matzoh is not chometz and may be kept in the home.

13. At least a k’beitzah (volume of an egg) of bread or egg matzoh must be eaten at each meal.

14. One may eat challah outside in the yard and the remainder of the meal indoors, or the challah may be eaten indoors in one area and the meal completed in another area. If the two areas are not in sight of one another, kiddush and birkas hamazon must be recited where the challah was eaten.

15. It is preferable to eat three Shabbos meals with bread. Therefore, the morning meal should be divided into two parts. One should make kiddush, hamotzi, eat one course and recite birchas hamazon. After a distinct interruption (such as taking a walk or learning) one washes again for hamotzi and completes the third meal. The morning meals must be completed by the end of the 4th hour.

16. For a variety of reasons, it is preferable to cook and eat the Shabbos meal in Pesach utensils. Obviously, with the exception of the challah, the food would be kosher for Pesach.

17. After eating challah or egg matzoh, one should wash his hands and rinse his mouth in a bathroom sink before eating the remainder of the meal with Pesach utensils. One may also use a dry toothbrush without water.

18. After six and one-half hours (mincha gedolah) one should eat meat, fish or fruit to fulfill the mitzvah of shalosh seudos, since it is a matter of dispute if shalosh seudos can be fulfilled in the morning. However, one should not eat a large meal that would diminish his appetite at the Seder.

19. During Shabbos, matzoh and baked foods containing matzoh, such as Pesach cake and cookies may not be eaten. Those who eat gebrukts may eat knaidlach (which are cooked in liquid) the entire Shabbos until the end of the 9th hour.

20. Preparations for the Seder may not be done on Shabbos. Even setting the table for the Seder is not permissible.

21. It is permissible to sleep on Shabbos to be more alert for the Seder, but one should not say that this is the purpose of his sleeping.

22. The zeroah (shank bone) and roasted egg should be prepared before Shabbos. If one forgot, they may be prepared Motzei Shabbos provided that they are eaten on Sunday during the daytime (they cannot be eaten at the seder since we do not eat roasted food at the seder). One cannot prepare a zeroah or roasted egg on Motzei Shabbos for the second Seder. Rather, a second set is prepared Sunday night and eaten Monday.

23. Charoses should be prepared before Shabbos. If one forgot, it may be prepared on Motzei Shabbos, but the grinding and chopping must be done with a shinui (done in a different manner than usual, such as the grater being turned upside down, or the pieces allowed to fall on a table rather than a plate). One may not prepare Motzei Shabbos for the second Seder.

24. Some rabbinic authorities recommend grating horseradish before Shabbos, and storing it in a sealed container. The Vilna Gaon on the other hand required its preparation on Motzei Shabbos. The grating must be done with a shinui (see 23 above). One may only prepare enough for that Seder.

25. It is preferable to prepare salt water before Shabbos, but if not, it can be made Motzei Shabbos.

By: Rabbi Alfred Cohen

From the Journal of Halacha and Contemporary Society

Probably the busiest and most hectic day of the year in every Jewish household is Erev Pesach, the day preceding Passover, for it entails getting rid of the last smidgen of chametz as well as preparing for the Seder. Moreover, it is a day during most of which one may not eat chametz, yet matzoh is likewish forbidden, straining the ingenuity of the food preparer.

This year there will be an added complication, as this year erev Pesach occurs on the Sabbath, which has requirements and restrictions of its own. This paper will explore the problems which may arise from these dual requirements and advance various solutions.

Before we begin, let us note the happy circumstance that the additional complication of observing the Sabbath on this so-busy day prior to Pesach brings with it some unexpected rewards: Having spent the day before Pesach resting, and refreshed by the Sabbath tranquility, all will be able to participate in the Seder at night with true appreciation.

Eating Chametz

As noted, for most of Erev Pesach it is forbidden to eat bread (chametz), and yet matzoh is also not allowed. The Shulchan Aruch rules that “it is forbidden to eat bread [on erev Pesach] from the tenth hour and on. How then can we fulfill the Sabbath obligation to partake of three meals, each of which is accompanied by two loaves of “bread”? Whether the “bread” be chametz or matzoh, when can it be eaten?

There are a number of ways to meet this requirement. We can suggest a few, all of which have variations and permutations, briefly summarized as follows: We can eat challah at all three meals; we can use egg matzoh for all the meals; we can use challah Friday night and early Shabbat morning, and egg matzoh for the third meal in the afternoon; or (if we don’t want to use egg matzoh), we can use challah Friday night and early Shabbat morning, and skip the third meal. As we shall see, each of these solutions has its own problem, yet there are various reasons to recommend each one.

Using Chametz

One solution is to get up very early, daven, and then before the tenth hour, eat a meal at which two loaves of bread or challah are served. Indeed, this is the counsel of the Shulchan Aruch:

When erev Pesach occurs on Shabbat, we search the
house [for chametz] on the 13th [Thursday night] and
destroy all [chametz] before Shabbat, but we leave over
food for two meals which are required on Shabbat,
but the time for the third meal is after Mincha [and,
as we shall see, there is a halachic problem in eating
a meal after Mincha before the Seder].

Although this scenario takes care of the problem of having a meal on Shabbat with two breads, it does introduce the problem of getting rid of chametz on Shabbat. The usual ways of disposing of chametz, by burning or by sale, cannot be employed on Shabbat. Large pieces of chametz which are difficult to destroy may be given to a non-Jew or else deposited in the garbage by a non-Jew. Cleaning the dishes and putting them away is also a problem. In a modern vein, Rav Sternbuch has suggested that it would be desirable to use paper or plastic dishes which could be discarded after the meal, thus obviating the need to get the regular dishes clean on Shabbat and put them away.

If for some reason, none of these options is feasible, the person should declare he is disowning any remaining chametz, cover it so that it is not visible, and burn it on Chol Hamoed.

It is a mitzvah to eat warm foods on Shabbat, but the Shulchan Aruch warns that one should be careful not to cook chametz foods which will stick to the pot, since it will not be possible to clean it properly before Pesach. Further nuances at this unusual meal include serving cold food which won’t stick, so that it will not be necessary to scrape out the plates or pot. Then, later in the day, one can fulfill the mitzvah of eating warm food by eating food cooked in Passover utensils, on dishes which will be utilized for the rest of the Passover holiday. According to the Mishnah Berurah, this is the way they used to do it in Europe.

Some of these practices are minor, but others involve severe biblical infractions. Rav Ovadia Yosef records that what to do on this Shabbat has long been a problem; an earlier rabbi of Alexandria, Egypt, had already bemoaned the mistakes arising out of ignorance, when
… Erev Pesach fell on the Sabbath, and how much
anguish I have in my heart at the prohibitions and
errors that occurred on this Sabbath due to the eating
of chametz, because they were unable to be careful
properly concerning crumbs of chametz and cleaning
the house and the like, aside from the lack of Sabbath
joy, inasmuch as they had to eat between the oven
and the stove; furthermore, many were late in reciting
the prayers on Shabbat, and it is possible that they ate
after the time when it is prohibited.

There are those who advise being scrupulous to rinse out the mouth very well, so that no chametz remains.

What about false teeth? Rav Ovadia Yosef sees little reason to do anything special with the teeth: since the food that one eats is not hot enough to be a problem halachically (otherwise he wouldn’t be able to take it into his mouth) and since the teeth are not porous, little more than cleaning them well is required. In an aside, he wryly mentions an individual who was unwilling to accept this lenient ruling and proceeded to deposit his false teeth in boiling water to “kasher” them – cracking them, and making it impossible for him to eat all Pesach! However, Chok Leyisrael does take a stricter view of the matter.

Using Matzoh
One way to avoid all the problems attendant upon using chametz at the meal is simply to use matzoh for lechem mishneh. But the Jerusalem Talmud denigrates a person who eats matzoh on the day before Pesach “as if he had relations with his fiancee in his father-in-law’s house.” Does that mean that it is forbidden to eat matzoh during the entire day? What is the law? Actually, there are three opinions as to when the prohibition of eating matzoh begins:

(A) From Six Hours and On. This time limit coincides with the time when eating chametz is forbidden on erev Pesach. In effect, whenever I may not eat chametz, I may also not eat matzoh. If we accept this understanding of the rule, it would be permitted to use matzoh at the Friday night meal and also for the meal (or meals) very early on the morning of the Sabbath, but not for a meal later in the day.

(B) The Entire Day. This view holds that for the entire 24-hour period before Pesach, eating matzoh is precluded.20 In this case, we could not use matzoh at any of the Sabbath meals before Pesach. The Magen Avraham considers this to be the proper view.

© During the Day Only. Although one could use matzoh on Friday night, it would not be permissible any time during the daylight hours.” Many accept this as the proper rule to follow.

In point of fact, R. Moshe Feinstein forbids eating matzoh during the day of erev Pesach and discourages its use even for the Friday night meal preceding. However, he cautions that one should not reprimand someone who does employ the matzoh option on Friday evening. Furthermore, if there is cause for concern that by using chametz on Friday night and Shabbat morning it will raise serious difficulty in removing all the chametz properly before Pesach (in a hospital, for example), one may certainly use egg matzoh throughout the day of erev Pesach and recite all the usual blessings thereon.
In addition to these strictly halachic criteria, there are also certain customs which are observed by many: some people stop eating matzoh from the beginning of the month of Nissan, while others stop after Purim. However, no custom can ever be instituted which would have the effect of barring performance of a mitzvah. Therefore, if there were no other way for them to carry out the requirement to have three meals with lechem mishneh on this Shabbat, these persons, too, could use matzoh.

Which Matzoh Is Forbidden

Considering the opposition of Chazal to eating matzoh before the proper time, it becomes essential to define precisely what qualifies as “matzoh” under the rubric of halacha. In the context of the rabbinic dictum, it is clear that only that product which is worthy to be eaten at the Seder is included in the category of matzoh which may not be eaten on the day preceding Pesach. The only matzoh which can be used at the Seder to fulfill the mitzvah of matzoh is “a poor man’s bread” – flat bread which is made from a mixture of flour and water only. If juice or eggs are added to or substituted for the water in the mix, it is called “matzoh ashira” (egg matzoh), and is not suitable for the Seder. Similarly, plain matzoh which has subsequently been cooked or fried does not qualify for the mitzvah of “matzoh” at the Seder. Thus, all these, which are technically not “matzoh” according to the halacha, are exempt from the stricture against eating matzoh on erev Pesnch. Accordingly, egg matzoh could be used for Lechem Mishneh, the two breads at the Sabbath meals. There is a halachic difficulty attendant upon using egg matzohs as the two loaves of bread required for the meals on Shabbat: According to many rabbis, egg matzoh cannot technically be classified as “bread” requiring washing the hands, reciting the blessing hamotzi, and followed by birkat hamazon, since unlike real matzoh, it is made with eggs and/or juice instead of just plain water with the flour. Nevertheless, even if egg matzoh is not “bread” within the definition of the term, it can still take the place of bread at a meal, provided that it is used instead of bread and that a sufficient amount is ‘consumed’ This is the rule any time cake, crackers, or any baked goods are eaten in sufficient quantity to qualify as a meal. How much egg matzoh is required so that it can substitute for real bread? Here, there is a difference of opinion among the poskim: ( a) Some say that “one who eats a volume of cake equal to four (or three) eggs … must treat the cake as bread.” (b) There are those who “conclude that the amount of one meal equals somewhat more than the volume of twenty-one eggs,” and only someone who eats this equivalent of cake should recite hamotzi. © Most poskim, however, reject both these opinions, one as being too meager, the other as being far too large. In their opinion, cake or egg matzoh “is measured in terms of the quantity that is generally eaten during the course of a full This is the opinion of Rav Moshe Feinstein and most other poskim.

According to some authorities, another type of matzoh which might be considered permitted for use on Erev Pesach is matzoh which is not matzo shmura The reasoning here is that since at the Seder we must use matzoh shmura, any other type of matzoh is disqualified and consequently could not have been intended by the rabbis castigating those who eat matzoh on erev Pesach. In summation, Rav Ovadia Yosef, whose decisions are generally accepted by Sephardic Jews, rules that… it is proper to destroy the chametz before Shabbat … and to use for Shabbat only utensils that are fit for Pesach … and on Shabbat to use only food and utensils reserved for Pesach, and one should fulfill the precept of meals for Shabbat with matzoh which is cooked in chicken or meat soup, in the following manner: after the food is wholly cooked, let him remove it from the fire,and while the food in the pot is still extremely hot, let him put into the pot several pieces of matzoh, as much as he needs, in such a way that the matzoh thoroughly soaks up the flavor of the food, and then he can use this to fulfill the mitzvah of three meals.

He prefers the use of re-cooked or fried matzoh to egg matzoh, since the halacha is not clear as to how much egg matzoh must be eaten for the blessing hamotzi and for Grace after Meals.

However, if one decides to adopt the option of using egg matzoh as the “bread at the three meals on that Shabbat, which is an option permitted or even suggested by some,34 it is evident that this would solve the problem for all three meals; furthermore, it would not be necessary to get up early to daven so as to eat chametz before the time when it is no longer permitted.

Seudah Shelishit
Till now, we have discussed the ways in which it is possible to meet the requirement to eat the first two meals on Shabbat – the one on Friday night and the one on Shabbat morning. As for the third meal, that has its own unique questions.

Mishnah Berurah raises the option of dividing the early morning meal (before the tenth hour) into two, by making a blessing on two challahs of bread, eating, reciting Grace, then washing again, eating from another two challahs, and reciting Grace again.35 This solution, although ingenious, may not be halachically feasible. First of all, the third meal of Shabbat should really be eaten after Mincha. Secondly, it is questionable whether it is permitted to break up what is essentially one meal by reciting birkat hamazon and then immediately washing and making another blessing on bread. This may be a case of beracha she-aina tzericha, reciting blessings for no reason, which is quite a serious matter. There would have to be an interval between the end of one meal and the beginning of the next. Considering that we are very pressed for time so early on the morning of erev Pesach, leaving a sufficient interval between these two early meals may be problematic. Thirdly, it may be possible to dispense with bread altogether and fulfill the requirements of the third meal by eating something else:
[The third meal] has to be eaten with “bread”, but there are those who say that one can make the meal with those things which accompany bread, such as meat or fish, but not with fruit. And there are those who say that one can make [the meal] out of fruit. But the first opinion is the major one, i.e., that one should make a meal with bread unless he is too full, or in a situation where it is impossible for him to eat bread, such as on erev Pesach which comes out on Shabbat, when it is forbidden for him to eat bread after Mincha.

The Mishnah Berurah, Orach Chaim, maintains that it is preferable to eat one meal that really satisfies the hunger, and is a true meal, rather than breaking up the meal into two. However, other authorities, including the Vilna Gaon, advise that the early morning meal should be interrupted and followed by another

It is the decision of the Shulchan Aruch that for the third meal, one should use egg matzohs for the two loaves. But the Ramo does not permit this choice for Ashkenazi Jews, opting instead for a meal without bread of any type:

In our [Ashkenazi] countries, where it is our custom not to eat matzoh ashira … one should fulfill [the obligation to have] a third meal with various types of fruit or with meat and fish.

This ruling by the Ramo is the source of considerable discussion among the rabbis. Here he categorically rejects the option of using egg matzoh, yet, when the Shulchan Aruch, as quoted above, suggests that on erev Pesach which falls on Shabbat, it might be a good idea to use egg matzoh – the Ramo makes no demurrer! In the face of conflicting directives by this major posek, many authorities conclude that the Ramo means to be strict about egg matzoh only for Pesach itself, and not on erev Pesach!’ It is a custom to recite the Torah portion dealing with the Paschal sacrifice at the conclusion of this third meal.42

Handling the Matzoh

If a person decides to use regular challah for the meal, but is afraid that he will be unable to consume the entire two loaves (and have difficulty disposing of them on Shabbat), he might want to employ the option of substituting a well-wrapped matzoh instead of the second loaf of challah. Indeed, this is the advice given by the Chazon Ish. 43 This would seem to present a good solution – except that we possibly run into the problem of muktza.

Muktza may not be moved on Shabbat. Generally, something is considered muktza if it cannot or will not be used on Shabbat (for example, a carpenter’s hammer, a telephone). Can we use matzoh for the second bread at the meal on Shabbat, when on this Shabbat we are certainly not allowed ta eat matzoh? The rabbis make an interesting distinction in this regard: matzoh shmura, which is what people will be eating at night at the Seder, is certainly muktza on the Shabbat of ereu Pesach. However, regular matzoh can be given to a young child to eat even today, and therefore it is not muktza; it can be moved, it can be placed on the table and subsequently removed.44

Setting the Table For the Seder

On a Sabbath or Festival, it is not permitted to make any preparation for after the Sabbath, even if it will be a Festival at night. Therefore, one should not set the table for the Seder nor make any other preparations until the conclusion of Shabbat. However, the Shulchan Aruch45 makes an exception on Shernini Atzeret, which is the last day people eat in the succah. The next day is Simchat Torah, and the Shulchan Aruch permits removal of utensils from the succah on Shemini Atzeret, to be brought into the house. The Ramo cautions that although the utensils may be brought in from the succah, the table should not be set in the house until after nightfall.

Why does the halacha permit removing objects from the succah, when it appears that it is in preparation for using them in the house on the next day? According to the Chayei Adam, this is only a concession because it would be very difficult to clean up the succah at night, in the dark. Furthermore, if one has not completed the preparations, it is not considered preparing. Apparently, it is permitted to do anything which will be very difficult to undertake later on (for exam~le, the wine is in the cellar, which is very dark). Not only that: but if bringing in the utensils from the succah or the wine from the cellar will make the house look sloppy, it would even be permissible to put them away in their proper place. This is not done in preparation for the next day but in honor of the Sabbath itself.

Although there are some lenient opinions, most rabbis do not permit one to change into clothing for the Seder on Shabbat. But having a non-Jew set the table for the Seder is permitted.

The Seder Plate

In the special situation when erev Pesach occurs on Shabbat, all preparations for the Seder should be completed on Friday. Since Ashkenazim do not actually eat the egg and the shankbone on Pesach (since they are roasted), they should also be prepared before Shabbat, not on the holiday. However, if one forgot, they should be roasted on Saturday night and eaten during the day on Sunday. And if one forgot to make the charoset, it may be done on Saturday night, albeit with a shinui (modification of technique). Somewhat different is the case of marror, for we do not want it to lose its bitter taste; therefore, we make it on Saturday night, with a shinui?’ or else make it on Friday and store it in a sealed container.

Bedikat chametz

When erev Pesach falls on Shabbat, we search the house for chametz on Thursday evening, since we are not able to go around with a candle on Friday night. What if one forgot to do it on Thursday? It has been suggested that one should do it on Friday night, having a non-Jew carry the candle. But others object, claiming that the person will be so concerned lest a fire begin, he will not have his mind on searching for chametz properly. Therefore, Rav Braun rules that he should just not do the search; undoubtedly, the house has been thoroughly cleaned and checked already.

Fast of The Firstborn

In remembrance of their miraculous salvation when all the firstborn of Egypt were smitten, it is the practice for the firstborn to fast on erev Pesach . What is to be done this year, since they cannot fast on Shabbat? Terumat Hadeshen and Maharil rule that the fast should be observed on the previous Thursday, but others maintain that since the fast is only a custom, and the custom cannot be observed on the proper day – it should not be done at all. In citing this law, the Shulchan Aruch records both opinions:
If erev Pesach occurs on Shabbat, there are those who say that the firstborn should fast on Thursday, and there are those say that they do not fast at all.

It is interesting to note that, in a departure from the established practice of Sephardic Jews to follow the second option when two are listed, in this case Rav Ovadia Yosef rules that the firstborn should fast on Thursday. For Ashkenazim, Rav Moshe Feinstein has issued the same ruling based on the Ramo

Working on Friday

In general, it is forbidden to go to work after midday on any erev Pesach. Two reasons are given for this stricture: (1) to prepare for the Festival and (2) this is the time when the paschal sacrifice was brought, which makes it a holy time, when work is forbidden. If we accept the first reason as the true rationale, then going to work should be forbidden on Friday afternoon in our case, since that is the time one should prepare for Pesach. However, if the second reason is really the central one, there would be no reason to desist from work on
Friday – the paschal lamb was sacrificed on erev Pesach even when it was a Sabbath. Thus, no special restrictions attend Friday afternoon. Following this second line of thought, Rav Yosef permits work on Friday afternoon.

There is one mitzvah of erev Pesach which we have not discussed in this paper – how the Passover lamb was sacrificed if it occurred on a Shabbat. Unfortunately, this is one mitzvah of Pesach which we do not yet have the zichirat of experiencing. May the Redeemer come speedily and bring us all back to our glorious Temple, where we will be able to fulfill this as well as all the other mitzvot of Pesach, the Festival of our Redemption.

The following supermarkets have Meat or Deli sections that are certified as Kosher for Passover by the OU. Please be aware that although the Bakeries will be open and certified as Kosher throughout Passover, they are not Kosher for Passover:

Acme #7713 (Narberth)
829 Montgomery Ave
Narbeth, PA 19072

Acme (Milltown)
300 Ryders Lane
Milltown, NJ 8850

Acme (Clifton)
467 Allwood Road
Clifton, NJ 7012

Jewel Osco (Evanston)
2485 Howard Street
Evanston, IL 60202

Jewel Osco (Highland Park)
1600 W. Deerfield
Highland Park, IL 60035

Shoprite (Paramus)
224 Route 4 East
Paramus, NJ 07652

By: Courtesy of Women's Branch of the Orthodox Union

A Few Hints For Pesach Cleaning

1. START EARLY – If you begin right after Purim and do a little bit every day, the job is not overwhelming.

2. Start with areas where chametz does not usually go and declare them off limits until Pesach.

3. Start buying Pesach staples early. Have a place ready to store them.

4. For the last week before Pesach, indulge in convenience foods and paper plates.

5. Clean the oven as early as possible and use only stove top or toaster oven until Pesach. They are well worth the price for ease and speed in food preparation.

6. Check with your Rabbi for instructions to Kasher the microwave.

7. Invest in a food processor and electric hand-mixer for Pesach. They are well worth the price for ease and speed in food preparation.

8. Aluminum foil is a great help on Pesach – it can cover counters, shelves etc. as well as wrap cooked foods.

9. Don’t forget to clean brooms, vacuum cleaners, clothing pockets, car and garage.

10. Be sure to consult your OU Pesach Directory – there are new products every year to enhance your holiday.
11 Enjoy having the entire house clean at one time and keep up a cheerful front. You will appreciate Pesach more and so will your whole family.

By: Rabbi Herschel Billet (Young Israel of Woodmere)

This article is not meant to be the final arbiter. If you have any questions, please consult a competent halachic authority. Provided by the Orthodox Union's Department of Synagogue Services.

Fast of the firstborn males: Since one is prohibited to fast on Shabbat, the firstborn should fast on Thursday. The 12th of Nisan. The fast is not held on Friday to avoid entering Shabbat feeling uncomfortable because of the fast. Immediately following the fast on Thursday evening, those firstborn responsible for searching for “chametz” who are able to make the search without eating should do so. If not, they should either have a light bite of fruit or other food of which people do not usually make a meal, or they should appoint others to make the search for them so they may eat a regular meal. Those firstborn who exempt themselves from the fast by participating in a “seudat mitzvah” are not exempt from the prohibition against eating before the search for “chametz”.

The Search For Chametz: The search for chametz takes place on Thursday night (the eve of the 13th of Nisan) at the exact time and under the exact same circumstances it normally takes place on the eve of the 14th of Nisan in other years. One starts the search immediately with nightfall (“tzayt Hakochavim”- appearance of the stars) on Thursday night. The blessing for the search is recited as well as the text for voiding the chametz (“bitul chametz” ) which follows. The chametz should then be placed in a safe place until the appropriate time for burning it the next day.

DESTRUCTION OF THE CHAMETZ (“BI’UR CHAMETZ” ): It is preferred that one burn the chametz on Friday before midday (“chatzot” ) as one normally does on erev Pesach in other years. One should not void the chametz after the destruction of the chametz since he will still be eating chametz for the rest of Friday and during part of Shabbat. The final voiding of chametz (“bitul” ) should take place on Shabbat, erev Pesach.

FOOD FOR SHABBAT: One should leave enough bread for two meals on Shabbat. Those who wish to follow the opinion, which states that if necessary one can eat the third Shabbat meal before midday should leave enough bread for three meals. There should be enough whole loaves or rolls to have “lechem mishnah” for two or three meals. One may also leave bread for eating on Friday after the time of “bi’ur chametz”. If desired, one may burn all the bread on Friday in order to avoid possible errors on Shabbat. In that case, one should prepare egg matzah (“matzah ashirah” ) for the “lechem mishnah” to be eaten at the Shabbat meals which take place before the time when chametz becomes prohibited.

COOKING FOR SHABBAT
1. One may prepare food for Shabbat in pots used for chametz. One should be careful, however, not to prepare chametz food which will stick to the pot and which will be hard to remove without scrubbing on Shabbat.

2. It is therefore advisable to prepare non-chametz food in pots used for Pesach. One should remove this food with a new serving utensil and then transfer the food to a chametz pot for serving.

3. Some authorities are strict in their application of the law (“machmir” ) and say that one should be careful not to pour hot liquids from a Pesach pot in which they were cooked (“kli rishon” ) directly into a chametz pot.

4. If one wishes to follow the opinion stated above regarding total removal of all chametz on Friday then one should cook all the meals in Pesach pots and use only Pesach dishes since there is no longer any chametz left in the house.

THE SHABBAT MEALS AND THE “TWO LOAVES” (“Lechem Mishna”)
1. Each of the three meals that one is required to eat on Shabbat should begin with two whole loaves of bread (“lechem mishnah”) . The third Shabbat meal cannot be eaten before the time for “mincha gedolah” which is 6.5 hours (“sha’ot zemaniyot”) into the day. This poses the following problems when erev Pesach occurs on Shabbat:

(a) What does one use for “lechem mishnah” for the first two meals?

(b) How does one fulfill the mitzvah of eating the third Shabbat meal without bread, for it is forbidden to eat chametz after four hours (“sha’ot zemaniyot”) into the day of erev Pesach?

2. One may use bread for “lechem mishnah” and general consumption on Friday night and Shabbat morning provided that the morning meal is eaten and finished before the end of the first four hours of the day (“sha’ot zemaniyot”) . Therefore, one should rise early on such a Shabbat and pray with an early minyan. The service should be conducted with dignity, and conclude early enough to eat the second Shabbat meal before the time when the chametz is prohibited.

3. If one does not wish to use bread on Shabbat and has removed all chametz from the house before Shabbat, then he can use egg matzah (“matzah ashira”) for the first two Shabbat meals provided that the second meal is finished before the time when the chametz becomes prohibited. Although “matzah ashirah” is not chametz, it is our custom not to eat it during that time period when we may not eat chametz.

4. It is forbidden to eat regular matzah on erev Pesach. Therefore matzah cannot be eaten at the Shabbat meals. On Friday night, it is conceivable that one may use matzah since the prohibition against eating matzah is not probably dependent on daytime and not a 24-hour period. Yet, we are stricter and include Friday night in the prohibition.

5. There are several opinions as to what one may do for the third Shabbat meal.

a. Those whose custom it is to eat “matzah ashirah” on Pesach (contrary to the opinion of the Ramah – Rabbi Moshe Isserles) may use “matzah ashirah” for the “lechem mishnah” of the third meal provided that they conclude the meal before the end of 9 hours into the day (“sha’ot zamanyiot”) .

b. One may use cooked matzahs for they are not included in the prohibition against eating matzah on erev Pesach. The prohibition encompasses only, baked matzah which can be used at the seder. Here too, one must finish the third meal before the end of 9 hours into the day (“sha’ot zamaniyot”) .

c. Bread can be used for the third meal in the following manner: Immediately after the morning prayers, one washes, recites the “beracha” over “lechem mishnah” and eats the proper “shi’ur” for “birkat hamazon”. He then recited the “birkat hamazon”. He has thus eaten the second Shabbat meal. After waiting a short while, he commences the whole procedure again, this time eating a whole meal. This is his third Shabbat meal. This third meal must be finished before the end of the fourth hours into the day. In this manner, one fulfills the mitzvah of the three Shabbat meals “bedi’avad” since only some authorities allow the third meal to be eaten in this manner.

d. The third meal may consist of fruit or fish or meat to the exclusion of bread, for there are some authorities who state that these foods fulfill the requirement for the third meal. These foods can be eaten after the beginning of the 10th hour of the day provided that one partakes of then in moderation.

e. According to some opinion, one can learn Torah instead of eating the third meal. The Zohar states that particularly on this Shabbat, Rabbi Shimon Bar Yochai would study Torah instead of eating the third Shabbat meal.

6. Our custom is to follow suggestions #c or #d. Therefore, one should either eat two meals before the end of the 4th hour (“sha’ot zemaniyot”) or eat a third meal consisting of fruit, fish or meat.

Destruction And Voiding The Chametz
1. If one ate chametz on Shabbat by using bread from the house by the end of the fifth hour into the day (“sha’ot zemaniyot”) .

2. Methods of removal are as follows:

a. Any tiny crumbs that remain may be deposited on the floor in a place where people regularly walk. It is preferable, however, to gather these crumbs and place them in the garbage can, toilet or outside the door of the house (provided there is no problem on “hotza’ah” – removal from one domain to another) .

b. Larger pieces of bread can be given to a non-Jew. One should be careful not to ask the non-Jew directly to remove the chametz from the house. One may not give the non-Jew more than one meal’s worth of chametz at a time.

c. The chametz may also be fed to a dog or flushed down the toilet.

d. If non of the above were done, then the chametz must be covered and placed in a safe, isolated spot in the house and burned after Yom Tov (“motza’ay yom tov”) on Monday night.

3. Once one is prohibited to derive any pleasure whatsoever from chametz (the “isur hana’ah” begins in the sixth hour), then the chametz is “muktzah” and a Jew can no longer move it from place to place. A non-Jew, however, may remove it for him.

4. One must void (“bitul”) the chametz at the proper time on Shabbat, erev Pesach, regardless of whether or not there actually is any chametz in the house. The “bitul” should be performed before the end of the fifth hour into the day (“sha’ot zamaniyot”).

Washing The Dishes And Other Food Utensils
1. If chametz food is cooked for Shabbat, one should be careful not to prepare food which will stick to the pot and which would, therefore, have to be scrubbed on Shabbat. If one was not careful about this, then it is permissible to clean the pots but with minimal effort as possible.

2. Other pots and dishes should be cleaned gently and put away. Even if there is no chametz in them, they should be cleaned and put away.

The Seder is a ritual banquet which reenacts the Exodus, conducted on both the first and second evenings of Passover.

Its major feature is the reading of the Haggadah, which relates, in detail, the events of the Exodus of the Jewish people from ancient Egypt, complete with symbolic reenactments using Kosher wine, specially prepared Matzah, and bitter herbs.

The specially prepared Shmurah Matzah is made specifically for use at the Seder, with specially supervised flour according to particularly stringent Jewish traditions and laws. The bitter herbs (Maror) consisting of either romaine lettuce or horseradish, commemorate the harsh conditions of slavery in ancient Egypt.

Four cups of wine are consumed during the course of the Seder to commemorate the redemption of the Jewish people, the sanctity of the holiday and events related in the Haggadah. The Seder is a traditional occasion for Jewish families to gather together to reinforce their ties to Judaism.

Matzah is a crisp, flat, unleavened bread, made of flour and water, which must be baked before the dough has had time to rise. It is the only type of “bread” which Jews may eat during Passover, and it must be made specifically for Passover use, under rabbinical supervision.

Eating Matzah on Passover commemorates the unleavened bread eaten by the Jews when they left Egypt in such haste that there was no time for the dough to rise. There are many mystical concepts tied to the unique relationship between Matzah and Chametz on Passover.

One interpretation equates Matzah with G-d’s commandments (Mitzvot), and Chametz with sin (Chayt). The rigorous laws of Passover, in this interpretation, represent the great care that must be taken to follow the G-dly path.

What Does “KOSHER FOR PASSOVER” Mean?

During Passover, Jewish law forbids the consumption or possession by Jews of all edible fermented grain products (Chametz) or related foods. Therefore, even foods and household products which meet the strict, year-round dietary regulations, and are considered Kosher, are nevertheless, often unacceptable, or require special preparation for Passover use in the Jewish home in order to be Kosher for Passover.

How Can One Tell If A Product is “KOSHER FOR PASSOVER?”

Most processed foods and beverages require special rabbinical supervision for Passover use. They must also be Kosher for year-round use, and prepared in accordance with all of the regular Jewish dietary laws.

The 2000 Guide to Kosher for Passover Foods is available online.

Jewish consumers are urged to look for the P or the Kosher for Passover designations as an integral part of the product label, and to be familiar with the rabbi or organization giving the Passover endorsement. The mere mention of Kosher For Passover on the label is not a sufficient guarantee of the product’s acceptability for Passover use.

The largest and most widely respected Kosher supervisory agency is the Kashruth Division of the Union of Orthodox Jewish Congregations of America. Its registered service mark, OUP, on thousands of consumer and industrial food products, is a guarantee of the highest standards of Kashruth for Passover. Processed foods not carrying any rabbinical supervision should be cleared with a rabbi before Passover use, as should any medicines and vegetables.

What Special Preparations Must Be Made In The Jewish Home
For Passover?

The home must be thoroughly cleaned of all Chametz before Passover. Any Chametz not removed from a Jew’s premises before Passover should be sold. Jewish law forbids the use of any Chametz which remains in a Jew’s possession during Passover, even after the holiday is over.

All cooking and eating utensils must be either set aside exclusively for Passover use, or, in some cases, “made Kosher” in consultation with a rabbi, according to the procedures of Jewish law. All of these preparations must be completed by the morning before Passover.

What Are The Rituals For The Period Before Passover Begins?

The day before Passover is a fast day for Jewish firstborn males, in commemoration of the tenth plague, the slaying of the firstborn male Egyptians, which immediately resulted in the Exodus.

In many congregations, a special celebration Siyum is conducted, following which participating firstborn males are permitted to break their fast. A ritual search for Chametz is conducted the previous night, and the Chametz that is found is burned the next morning.

Preparing for Passover

For more detailed instructions and guidance, a competent Halachic authority should be consulted.

1. Removing Chametz

A. Prior to Passover, every Jew is required to remove all Chametz from his home, property, and all premises under his or her jurisdiction (i.e. desk, office, locker, car). Even if one will not be on the premises during Passover, as long as one is there within 30 days of Passover, the obligation to remove all Chametz before Passover applies. In such cases, one should consult a competent Halachic authority and make the necessary arrangements.

B. To facilitate the removal of Chametz, each Jew is obligated to conduct a diligent search in all places where Chametz may have been kept or consumed any time during the preceding year. The specified time for this search is the night before Passover, traditionally using a feather and the light of a single candle. However, Passover cleaning in Jewish homes must be started much earlier. The premises should be clean by the time the search begins (approximately 45 minutes after sunset). The blessing is recited before the search begins, and a public disclaimer of ownership of Chametz (Bitul) is recited afterward. These texts can be found in most traditional Haggadahs.

C. It is permissible to sell Chametz to a non-Jew before the restrictions on Chametz go into effect on the day before Passover. To comply with the stringent requirements of Jewish law, the sale is conducted by contract through an Orthodox rabbi, who is empowered to act as an agent by a Power of Attorney Form for the Sale of Chametz. The sold Chametz is the non-Jew’s property until after Passover ends and must be treated accordingly. The Chametz should be locked away until after Passover when the Rabbi repurchases it for the community.

D. Restrictions on the eating, then use, and finally, possession of Chametz normally begin on the morning before Passover. Just before these restrictions begin, the remaining Chametz must be destroyed (usually burned) and a public disclaimer of Chametz ownership (Bitul) recited. The exact times depend on your geographic location. Consult your local Orthodox rabbi for the times when these restrictions go into effect, or see Halachic Times for Passover.

E. Chametz which remains in a Jew’s possession during Passover may not be used by him or any other Jew at any time, and it may not be purchased after Passover. If Chametz is discovered during Passover, it should be disposed of, in accordance with Jewish law, as soon as possible. Consult an Orthodox rabbi immediately for the appropriate procedures.

2. Utensils For Use on Passover

A. Jewish law requires special dishes, cooking utensils, glassware, and silverware for Passover use, with separate meat and dairy sets. They can be made of any material, including plastic or paper. Once these are used for Chametz, they may not be used again on Passover.

B. If it is not possible to maintain a complete set of separate utensils for Passover it may be possible to use some year-round utensils for Passover after a special “kashering” procedure.

“Kashering” should only be done under the guidance of an Orthodox rabbi. Metal and wooden utensils, if they can be thoroughly cleaned, may be “kashered,” but earthenware utensils may not be “kashered”. Procedures for “kashering” depend on how the utensil was used during the year. Consult with your local Orthodox rabbi for details.

C. Shelves, countertops and eating surfaces used year round should be cleaned and covered for Passover use, and special dish racks, sink racks and wash basins should be used. Cooking surfaces should be thoroughly cleaned and covered. Ovens should be thoroughly cleaned, and either “kashered” by being burnt out (consult your rabbi for details) or used with a special insert liner.

3. Foods Which May Not Be Used On Passover

A. Any food or food product containing fermented grain products (Chametz) may not be used or remain in a Jew’s possession on Passover. Even foods with minute amounts of Chametz ingredients, or foods processed on utensils which are used for other Chametz-containing foods, are not permissible for Passover use.

B. Ashkenazic Jews, (Jews of Eastern European descent) also do not eat many legumes (Kitniot) – beans, corn, peas, rice, etc. and products containing them as ingredients throughout Passover, while Sephardic, Yemenite and Oriental Jewish custom varies from one community to another.

C. Because of the large number of food products which contain Chametz or Kitniot ingredients, only food products manufactured under reliable rabbinical supervision should be purchased for Passover use. That includes beverages, condiments, spices, and all processed foods such as fruits and vegetables, fish, meat and dairy products, and especially, baked goods.

D. Grain alcohol is a fermentation product, and is therefore Chametz. Any edible items which normally contain grain alcohol, including whiskey, liquor, and liquid medications (however, see paragraph F for further information on medications), and even those which are not usually taken internally (such as perfumes, cologne, toilet water, hair spray, hair tonic, shaving lotion, mouthwash, liquid and roll-on deodorants) should be treated as Chametz unless specifically approved for Passover use.

E. Totally inedible non-food products which contain grain alcohol such as polish, ink, paint and floor wax, are permissible for Passover use.

F. Any person with a medical condition must consult his or her physician and rabbi to ascertain the medicines that should be taken during the holiday, and any special procedures that should be followed.

G. There are many families which maintain the tradition of additional restrictions to their Passover diet. Some do not eat any food products made of Matzah or Matzah meal mixed with water (Gebrokts) during the first seven days of Passover.

Passover is an eight day Jewish holiday, of Biblical origin, marking the birth of the Jews as a people and their emergence as a unique nation in history, devoted to G-d’s will. It celebrates the liberation of the children of Israel from slavery in Egypt over 3000 years ago, under the leadership of Moses.

During the Civil War, Myer Levy was a Union soldier who found himself patrolling a Virginia town on Pesach. As he turned up a street in this hostile territory, he spied a little boy sitting outside, eating a piece of matzah. At last, a fellow Jew!

When he jovially asked him for a piece, the child fled indoors screaming, “Mama, come quick! There’s a damn Yankee Jew here!” The child’s mother raced outside – and promptly invited the soldier to join their Seder.

All unflavored bottled water, seltzer and sparkling water is Kosher for Passover, even without any Kosher supervision.

All extra virgin olive oils are Kosher for Passover, even without any Kosher supervision.

All other oils (including olive oil) require a reliable Kosher for Passover certification to be consumed on Passover.

Chametz:

Fermented or leavened wheat, rye, oats, spelt and barley. When these grains come in contact with water, they leaven within 18 minutes. In the case of hot or salted water, leavening takes place instantly. Chametz may not be consumed either by eating or drinking, and may not be held in one’s possession, nor may any benefit be derived from chametz. Grain flour is commonly produced from grains that have been washed and tempered. Tempering is the process by which grains are softened by soaking in water, and this flour and all products made with it are, therefore, chametz.

Kitniot
Leguminous vegetables such as beans, peas, corn and rice. The consumption of these foods is restricted by European Rabbinic tradition, though these foods are not chametz. Unlike chametz, benefit from and possession of kitniot during Passover are permitted. Yemenite, Sephardic and Oriental Jews are not bound to this custom by their traditions. The tradition of the kitniot restriction has been steadfastly maintained by all Jews of European origin for centuries. This includes the Jews of France, England, Germany, Russia, Poland, Hungary, Austria and the Low Countries.

Matzah
Unleavened bread prepared from the flour of grains that have not been washed or tempered, and have been milled under supervision, completely protected from any contact with water. Matzah may be prepared only with water that has been stored overnight. It is kneaded into dough either by hand or machine, but only in a cool room, since heat may cause instant leavening. The dough may not be left idle for a period longer than 18 minutes.

It is rolled into thin sheets and then baked. All equipment used in the preparation of matzah must be constantly cleaned of dough crumbs, and the oven in which matzah is baked must be set at the proper baking temperature. Insufficiently heated ovens cause leavening to occur. Once matzah has been baked properly, leavening can no longer occur, and the product can no longer become chametz. Therefore, matzah products such as ground matzah meal, flour and farfel may be cooked in hot water, baked or blended with any variety of Passover ingredients.

Shmurah Matzah
Matzah used for the Seder on Passover eve. All Jews must fulfill the mitzvah of achilat matzah – eating of matzah. This matzah is eaten at the Seder just before the meal, at which time the blessings of Hamotzi and Al Achilat Matzah are pronounced. Such matzah must be prepared with the express purpose of the mitzvah of matzah, Le’shem Matzot Mitzvah. It is traditional that the flour from which this matzah is prepared should be specially supervised from the time the wheat is cut – shmurah mishaat ketzirah. When this special supervision has been instituted only from the time of milling – techinah – matzot prepared from such flour may be used for matzot mitzvah only when the traditional shmurah mishaat ketzirah matzah is not available.

Matzah Ashirah
Matzah made from flour kneaded with fruit juice or eggs. This matzah may not be used for the mitzvah regardless of which flour is used. This type of matzah is commonly referred to as egg or grape matzah. Water may not be used in the baking of this matzah since adding water to the dough would create instant leavening. According to Ashkenazic practice, such matzah may be consumed on Passover only by the elderly, sick or young children who cannot digest regular matzah. Sephardim should consult their Rabbi. Under normal circumstances, this matzah should not be used; both because it is feared that some water may have accidentally been blended into the dough, and in deference to the opinion which maintains that the mixture of flour with any liquid other than water causes immediate chametz.

Bedikat Chametz
The search for chametz. On the night of the thirteenth of Nisan, Thursday, April 21, 2005, a search for chametz is to be conducted in the home, wherever chametz may have been brought during the year. The search is conducted in the evening, by candlelight. Chametz found during the search is set aside for burning the next day.

Bitul Chametz
The nullification of chametz. Since chametz may not be held in one’s possession during Passover, one may rid oneself of the chametz by declaring all types of chametz in one’s possession to be dust and ashes, abandoned property. The bitul is pronounced immediately after the search, to nullify the chametz that may have been overlooked, and again after the burning in the morning, to include any additional chametz that may have come into one’s possession in the interim.

Biur Chametz
The destruction of chametz. All chametz in one’s possession must be destroyed before Passover, by noon on the fourteenth of Nisan, Saturday, April 23, 2005. The daylight hours of each day are divided into twelve parts; each twelfth is then reckoned as a portion hour of that day. Chametz may be eaten until the end of the fourth portion hour (see the time listing for your area); it may be used or sold until the end of the fifth portion hour. During the sixth portion hour, all chametz must be destroyed. Since the fourteenth of Nisan occurs on Shabbat this year, special laws are in effect for biur chametz. Consult your local Orthodox Rabbi for guidance.

Mechirat Chametz
Sale of chametz to a non-Jew. The requirement of biur chametz is limited to foods under Jewish ownership and possession. Chametz that has been transferred to a non-Jew need not be destroyed. Such transfer of chametz, by legal and binding sale with properly executed contract (shtar mechirah), gives the non-Jew full title to all chametz foods. This transfer is traditionally carried out by engaging the Rabbi to act as an agent, with power of attorney to sell the chametz to a non-Jew by means of kabalat kinyan and contract – shtar harshaah. The rabbi, acting as an agent for the owners of the chametz, then enters into an agreement with a non-Jew for the sale of chametz. When the sale is carried out, a limited amount of chametz is not sold and set aside to be destroyed on the following day, in order to fulfill the mitzvot of bedikah, biur and bitul. Chametz that has been sold must be put in a completely sealed-off place, inaccessible during Passover.

Chametz She’Avar Alav Ha’Pesach
Any chametz held over Passover under Jewish ownership. This chametz may not be used or sold after Passover, as a penalty for failure to perform the mitzvot of bedikah and biur properly. Selling the chametz before Passover to a non-Jew avoids Jewish ownership during Passover. The mitzvot of bedikah and biur have therefore not been violated, and the injunction of chametz she’avar alav ha’Pesach is avoided.

In order to fulfill the mitzvot of the Passover Seder, it is necessary to consume a minimum quantity (shiur) of the four cups of wine, matzah and maror, in a minimum period of time. For wine, the volume of most of a revi’it should be consumed. For matzah and maror, a k’zayit is the minimum volume. The time limit is k’day achilat pras.

Rabbinic authorities have historically disagreed as to the exact quantities that each of these represent in modern measures. We quote here, for the information of the public, the modern equivalent values for the minimum acceptable quantities (b’dieved) for each of these mitzvot, according to the listings published by the Otzar Haposkim of Jerusalem. We also include some practical suggestions for estimating these amounts.

We urge the reader to consult with a competent halachic authority for the ideal quantities that should be consumed in each case to perform the mitzvah optimally (l’chatchila).

Minimum Volume for Wine:
86 cc (3.3 fluid ounces).
This should be the minimum size of wine cups used during the Passover Seder for drinking the four cups. Each Seder participant must drink more than half this volume for each of the four cups to fulfill the mitzvah.

Minimum Quantity of Matzah:
The minimum quantity of matzah is approximately at least one-third of an average, machine-made matzah. Please note, however, that machine made matzot vary in size. Optimally (l’chatchila), one should consume substantially higher minimum quantities both for the initial mitzvah of Achilat Matzah and for the Afikoman.

Minimum Volume of Maror (Bitter Herbs):
19 grams (0.7 fluid ounces).

In the case of ground horseradish, this volume can be easily estimated by putting it in a small cup or glass. In the case of lettuce, this volume can be estimated as follows:

Leaves: enough to cover an area of 80 square inches (8’ by 10’ )
Stalks: enough to cover an area of 15 square inches (3’ by 5’ )

Time Limits:
The eating of the matzah and maror, and the drinking of each of the four cups of wine should be done, if possible, in one or two swallows. In any event, the drinking of each cup of wine and the eating of the matzah and maror should be completed within four minutes. In the event this might not be possible, a competent halachic authority should be consulted.

A special Seder plate is displayed during the Seder, containing the key elements of Passover. The plate is carefully prepared and placed before the head of the household, or the one conducting the Seder, who dispenses the Seder foods to each of the participants. The following items appear on the Seder plate:

A. Three whole matzot – unleavened ‘bread’ (either on the plate or next to it);

B. Maror – bitter herbs, usually horseradish or romaine lettuce;

C. Charoset – special mixture of apples, nuts, wine and cinnamon symbolizing mortar;

D. Karpas – a vegetable, preferably parsley or celery;

E. Zeroah – a piece of roasted or boiled meat or poultry, preferably a shankbone, recalling the Paschal sacrifice of the original Exodus. Before the destruction of the Jerusalem Temple the Paschal sacrifice was the central feature of the Seder;

F. Baytzah – a roasted or boiled egg, commemorating the festival sacrifice that was brought at the Jerusalem Temple. An egg is used because it is a traditional food for mourners, reminding us of the destruction of the Temple in Jerusalem;

G. There are other items that can be placed on Seder plates depending on the customs followed by the family.

Basic Obligations
There are five basic obligations (mitzvot) performed by each Jew, in the course of the Seder conducted according to the traditional Haggadah:
1) Eating matzot
2) Drinking four cups of wine (Arbah Kosot)
3) Eating bitter herbs (maror)
4) Relating the story of the exodus (Haggadah or Magid)
5) Reciting Psalms of praise (Hallel)

Matzah

A. There are three times during the course of the Seder when matzah must be eaten ‘ at the beginning of the Seder meal, when the special blessing over matzah is made, for Korech (Hillel sandwich) together with the maror, and at the end of the meal for the afikoman.

B. For the appropriate minimum quantities of matzah, and the time period in which it must be consumed, please refer to the following section on Shiurim.

C. Three unbroken matzot are required for the Seder plate for each Seder. Each individual must consume the minimum specified quantity of matzah during the course of the Seder. If the matzot from the Seder plate are insufficient, they should be supplemented by additional matzot.

D. The matzah is eaten while reclining on the left side as a symbol of freedom. The piece of matzah called afikoman should be eaten before midnight, and no solid food should be eaten thereafter.

E. To fulfill the mitzvot of the Seder, one must use shmurah matzot, which are produced under a special standard of supervision, beginning with the harvest of the grain (rather than with its milling into flour, as with regular matzot for Passover).

F. According to Ashkenazic practice, matzah made with fruit juice or eggs, including egg matzah, chocolate covered egg matzah, and white grape matzah are permissible on Passover only for the elderly, sick, or young children who cannot digest regular matzah. Under no circumstances should they be eaten by others at any time during Passover, nor can they be eaten to fulfill the mitzvot of the Seder. Sephardim should consult their Rabbi.

Four Cups of Wine
A. Each Jew is obligated to drink four cups of wine at these specific times during each Seder: the first at the start of the Seder, following kiddush; the second before the meal, after reciting the Haggadah story; the third following the grace after the meal; and the last after completing psalms of praise (Hallel).

B. Please consult the following section on Shiurim for minimum volumes necessary to be consumed and time limits for each of the four cups.

C. Red wine is the preferred beverage for use during the Seder. If a person has difficulty drinking wine, it may be diluted with kosher grape juice. If one wishes to dilute the wine with water, an Orthodox Rabbi should be consulted to determine the minimum acceptable proportions. If someone cannot drink even diluted wine, kosher grape juice may be substituted. If an individual cannot drink any grape product, then a Rabbi should be consulted on another substitute beverage in order to fulfill the mitzvah of drinking the four cups.

D. One should drink the wine reclining on the left side, in order to symbolize freedom.

Bitter Herbs (Maror)

A. All persons are obligated to eat bitter herbs twice at each Seder. According to most authorities, the bitter herbs may consist either of romaine lettuce, horseradish or endives.

B. When using romaine lettuce, one may use the stalks or leaves for maror. When horseradish is used for maror, it should be chopped, ground or grated to reduce its strength, but it must be covered so as not to be weakened too much. Cooked or preserved vegetables are not suitable for maror; therefore commercially prepared grated horseradish, which is packed in vinegar, may not be used for the mitzvah.

C. The maror is dipped in charoset, a specially prepared mixture of wine, nuts, cinnamon, and apples, symbolizing the bricks and mortar of ancient Egypt.

D. Immediately thereafter, a second, smaller volume of maror is eaten with matzah in Korech (Hillel sandwich).

E. When lettuce is used, it must be cleaned and inspected very carefully to remove the small insects which often are present in its leaves. One recommended way to clean lettuce of insects is to soak it for not more than half an hour in salt water, and rinse it in fresh water before inspection.

F. Consult the following section on Shiurim for the minimum volume of maror to be consumed each time and the time limits.

Relating the Story of the Exodus and Hallel

A. Most of the unique Seder practices are designed to stimulate interest and arouse curiosity in the exodus story. The central theme for the Haggadah is the discussion of the exodus, a timeless event which has forged countless generations of Jews into an unbroken chain through history, with each year’s Seder another link of that chain.
B. The Seder is a symbolic reenactment of the exodus, with a compelling message for young and old alike. Seder participants are encouraged to discuss the various aspects
of the exodus in detail, beyond the text of the Haggadah.
C. Young children are encouraged to participate in the
Seder to the extent of their ability. In addition to the Four Questions at the start of the Seder, they are encouraged to drink the Four Cups, eat the maror and matzah, and ask as many questions as they wish.
D. In addition to relating the story of the exodus, each Jew at the Seder is obligated to discuss three central elements of the Seder ritual – the Paschal sacrifice, the matzah
and the maror, as explained in the Haggadah. The Seder is a miniature recreation of the exodus, and participants should imagine themselves as leaving Egypt.
E. The formal part of the Seder closes with special psalms known as Hallel, which praise the Almighty and His
special relationship with the people of Israel.
F. The Seder traditionally concludes with the singing of
several lively songs celebrating the relationship between God and the Jewish people.

What is Passover?

Passover is an eight day Jewish holiday, of biblical origin, marking the birth of the Jews as a people and their emergence as a unique nation in history, devoted to God’s will. It celebrates the liberation of the children of Israel from slavery in Egypt over 3000 years ago, under the leadership of Moses.

When Does Passover Begin?

According to biblical law, Passover is determined by the Jewish lunar calendar, and begins on the eve of the fifteenth day of the month of Nisan. The English date varies from year to year, falling in March or in April. (This year Passover begins Saturday evening, April 23, 2005. Dietary restrictions begin approximately three hours before mid-day Saturday.)

What Does KOSHER FOR PASSOVER Mean?

During Passover, Jewish law forbids the consumption or possession by Jews of all edible fermented grain products (chametz) or related foods. Therefore, even foods and household products which meet the strict, year-round dietary regulations, and are considered kosher, are nevertheless, often unacceptable, or require special preparation for Passover use in the Jewish home in order to be kosher for Passover.

How Can One Tell If a Product is KOSHER FOR PASSOVER?

Most processed foods and beverages require special rabbinical supervision for Passover use. They must also be kosher for year-round use, and prepared in accordance with all of the regular Jewish dietary laws. Jewish consumers are urged to look for the ‘P’ or the ‘Kosher for Passover’ designations as an integral part of the product label, and to be familiar with the Rabbi or organization giving the Passover endorsement. The mere mention of Kosher for Passover on the label is not a sufficient guarantee of the product’s acceptability for Passover use. The largest and most widely respected kosher supervisory agency is the Orthodox Union. Its registered service mark, ‘P,’ on thousands of consumer and industrial food products, is a guarantee of the highest standards of kosher for Passover. Processed foods not carrying any rabbinical supervision should be cleared with a Rabbi before Passover use, as should any medicines and vegetables.

What is ‘Matzah’?

Matzah is a crisp, flat, unleavened bread, made of flour and water, which must be baked before the dough has had time to rise. It is the only type of ‘bread’ which Jews may eat during Passover, and it must be made specifically for Passover use, under rabbinical supervision. Eating matzah on Passover commemorates the unleavened bread eaten by the Jews when they left Egypt in such haste that there was no time for the dough to rise. There are many mystical concepts tied to the unique relationship between matzah and chametz on Passover. One interpretation equates matzah with God’s commandments (mitzvot), and chametz with sin (chayt).

The rigorous laws of Passover, in this interpretation, represent the great care that must be taken to follow the Godly path.

What Special Preparations Must Be Made In The Jewish Home For Passover?

The home must be thoroughly cleaned of all chametz before Passover. Any chametz not removed from a Jew’s premises before Passover should be sold. Jewish law forbids the use of any chametz which remains in a Jew’s possession during Passover, even after the holiday is over. All cooking and eating utensils must be either set aside exclusively for Passover use, or, in some cases, ‘made kosher’ in consultation with a rabbi, according to the procedures of Jewish law. All of these preparations must be completed by the morning before Passover. See the following section, ‘Preparing the Home for Passover,’ for more specific details.

What Are The Rituals For The Period Before Passover Begins?

This year Thursday, April 21 is a fast day for Jewish firstborn males, in commemoration of the tenth plague, the slaying of the firstborn male Egyptians, which immediately resulted in the Exodus. In many congregations, a special celebration Siyum is conducted, following which participating firstborn males are permitted to break their fast. A ritual search for chametz is conducted Thursday evening, April 21, 2005 and the chametz that is found is burned the next morning.

What Is The Passover SEDER?

The Seder is a ritual banquet which reenacts the exodus, conducted on both the first and second evenings of Passover, (Saturday and Sunday, April 23 and April 24, 2005). Its major feature is the reading of the Haggadah, which relates, in detail, the events of the exodus of the Jewish people from ancient Egypt, complete with symbolic reenactments using kosher wine, specially prepared matzah, and bitter herbs.

The specially prepared shmurah matzah is made specifically for use at the Seder, with specially supervised flour according to particularly stringent Jewish traditions and laws. The bitter herbs (maror) consisting of either romaine lettuce or horseradish, commemorate the harsh conditions of slavery in ancient Egypt. Four cups of wine are consumed during the course of the Seder to commemorate the redemption of the Jewish people, the sanctity of the holiday and events related in the Haggadah. The Seder is a traditional occasion for Jewish families to gather together to reinforce their ties to Judaism.

When Do Passover Dietary Laws End?

All Passover dietary laws remain in effect until nightfall of the eighth day of Passover, Sunday, May 1, 2005. Chametz which was in the possession or jurisdiction of a Jew during Passover, in violation of Jewish law, is forbidden for consumption by any Jew even after Passover.

What Other Restrictions Are Applicable On Passover?

Sabbath-like restrictions on work and creative activity, with the exceptions of carrying and the use of fire (with respect to cooking and the preparation of food), apply to all Jews on the first two and last two days of Passover. However, full Sabbath rules remain in effect on Friday evenings and Saturdays during Passover. With the exception of Sabbath, during the inter-mediate four days of Passover, Chol Hamoed (nightfall of Monday, April 25, 2005 through shortly before sundown, Friday, April 29, 2005), and only nonessential work activities and crafts, as defined by Jewish law, are prohibited.

According to Ashkenazic practice, matzah made with fruit juice or eggs is permissible on Passover only for the elderly, the sick or young children who cannot digest regular matzah. The following OU matzot fall into this category: Egg Matzah, Chocolate Covered Egg Matzah, White Grape Matzot. Sephardim should consult their Rabbi.

Poultry products with sauce, pre-cooked poultry and meat, poultry and meat provisions, and delicatessen products must bear Kosher for Passover certification. All raw poultry, meats and fish bearing the regular OU seal are Kosher for Passover, with the exception of Empire turkey burgers. This product requires an OU-P label. Poultry livers must be removed from the cavity and broiled separately. In purchasing OU-certified packaged poultry parts, the consumer must be certain that the sealed package and the inner cellophane wrapper have not been tampered with.

OU certified Passover products do not contain kitniot, that is corn or soy oil, corn syrup, dextrose or any legumes. Inflated costs of natural cane sugar and cottonseed oil may result in a higher price for some OU-certified Passover foods.

By: Rabbi Gavriel Price

If one wants to begin to consider how a wheat (chometz) derivative could show up on a Schedule A without you even knowing it, one must understand the wondrous potential of an everyday substance:
the wheat starch molecule.

Wheat starch, like any other starch, is made up of nearly endless repeating units of glucose molecules, one next to another, connected by chemical bonds and forming relatively complex configurations. Glucose is a form of sweetener. But wheat starch, at least initially, does not taste sweet. Not until the glucose molecules are released from the bondage of the chemical bonds that bind the glucose to one another is the sweetness of glucose manifest. Glucose syrup is the result of widespread breakdown of a starch molecule to yield many individual glucose units. Wheat starch is a standard source of glucose, especially in Europe. There is nothing about glucose that would betray its source as being from wheat; and yet it is commonly made from that source, and therefore glucose, and dextrose, which is a synonym for glucose, requires vigilance with regards to Passover certification. Even corn-based glucose, which is commonly made in the United States, poses problems for Passover. And therefore any glucose must have specific authorization for use on Passover.

Not only humans eat glucose; microorganisms like it too. Microorganisms are some of the most prolific manufacturers of ingredients in the food industry these days, participating actively in the production of all sorts of fermented ingredients, from xanthan gum to citric acid to riboflavin. These microorganisms, to do the work they have to do,must have carbohydrate sources, and often the source of choice is…glucose. The glucose source is essentially being converted by these critters to fermented ingredients. Therefore, these fermented
ingredients also merit scrutiny.

Starch can be converted to glucose. But that’s not the end of the line. Glucose can be fermented to ethanol. In fact, some of the ethanol that’s being used to fuel cars in the U.S. comes from another form of
starch, cornstarch, which is produced in bundles in the Midwest. Wheat starch can also be used to produce alcohol. In fact, since so much corn is going to the fuel industry, a shortage of food grade alcohol has forced prices to rise, creating a scramble among food grade buyers of ethyl alcohol to look for sources other than corn-based. Sometimes alternative sources, such as byproducts of beer manufacture (a source of wheat alcohol), become tempting options.Add ethanol, otherwise known as ethyl alcohol, to the list of Passover sensitive
ingredients. Ethanol, to be approved for Passover,must be specifically certified.

Starch to glucose, glucose to ethanol and ethanol to…acetic acid, aka vinegar. Vinegar makers buy ethanol to make distilled, white distilled, or white vinegar, which are various ways of saying the same thing. If the vinegar is wheat-derived, the vinegar is wheat derived. If the vinegar is corn-based, the vinegar is corn-based and, like glucose, means it can’t be used under the OUP. If standard vinegar requires specific approval, that means that all the vinegar-based condiments, such as ketchup,mustard, mayonnaise, and dressing, require specific approval as well.

These ingredients—starch, glucose (dextrose), ethanol, and acetic acid—touch on some of the primary derivatives of wheat, but do not comprehend the gamut of possibilities.

By: Rabbi Alfred Cohen

Probably the busiest and most hectic day of the year in every Jewish household is Erev Pesach, the day preceding Passover, for it entails getting rid of the last smidgen of chametz as well as preparing for the Seder. Moreover, it is a day during most of which one may not eat chametz, yet matzoh is likewish forbidden, straining the ingenuity of the food preparer.

This year there will be an added complication, as this year erev Pesach occurs on the Sabbath, which has requirements and restrictions of its own. This paper will explore the problems which may arise from these dual requirements and advance various solutions.

Before we begin, let us note the happy circumstance that the additional complication of observing the Sabbath on this so-busy day prior to Pesach brings with it some unexpected rewards: Having spent the day before Pesach resting, and refreshed by the Sabbath tranquility, all will be able to participate in the Seder at night with true appreciation¹.

Eating Chametz

As noted, for most of Erev Pesach it is forbidden to eat bread (chametz), and yet matzoh is also not allowed. The Shulchan Aruch rules that “it is forbidden to eat bread [on erev Pesach] from the tenth hour and on². How then can we fulfill the Sabbath obligation to partake of three meals, each of which is accompanied by two loaves of “bread³“? Whether the “bread” be chametz or matzoh, when can it be eaten⁴?

There are a number of ways to meet this requirement. We can suggest a few, all of which have variations and permutations, briefly summarized as follows: We can eat challah at all three meals; we can use egg matzoh for all the meals; we can use challah Friday night and early Shabbat morning, and egg matzoh for the third meal in the afternoon; or (if we don’t want to use egg matzoh), we can use challah Friday night and early Shabbat morning, and skip the third meal. As we shall see, each of these solutions has its own problem, yet there are various reasons to recommend each one.

Using Chametz

One solution is to get up very early, daven, and then before the tenth hour, eat a meal at which two loaves of bread or challah are served⁵. Indeed, this is the counsel of the Shulchan Aruch:

When erev Pesach occurs on Shabbat, we search the
house [for chametz] on the 13th [Thursday night] and
destroy all [chametz] before Shabbat, but we leave over
food for two meals which are required on Shabbat,
but the time for the third meal is after Mincha [and,
as we shall see, there is a halachic problem in eating
a meal after Mincha before the Seder⁶].

Although this scenario takes care of the problem of having a meal on Shabbat with two breads, it does introduce the problem of getting rid of chametz on Shabbat. The usual ways of disposing of chametz, by burning or by sale, cannot be employed on Shabbat. Large pieces of chametz which are difficult to destroy may be given to a non-Jew or else deposited in the garbage by a non-Jew. Cleaning the dishes and putting them away⁷ is also a problem. In a modern vein, Rav Sternbuch has suggested that it would be desirable to use paper or plastic dishes which could be discarded after the meal, thus obviating the need to get the regular dishes clean on Shabbat and put them away⁸.

If for some reason, none of these options is feasible, the person should declare he is disowning any remaining chametz, cover it so that it is not visible, and burn it on Chol Hamoed⁹.

It is a mitzvah to eat warm foods on Shabbat, but the Shulchan Aruch warns that one should be careful not to cook chametz foods which will stick to the pot, since it will not be possible to clean it properly before Pesach¹⁰. Further nuances at this unusual meal include serving cold food which won’t stick, so that it will not be necessary to scrape out the plates or pot. Then, later in the day, one can fulfill the mitzvah of eating warm food by eating food cooked in Passover utensils, on dishes which will be utilized for the rest of the Passover holiday. According to the Mishnah Berurah, this is the way they used to do it in Europe¹¹.

Some of these practices are minor, but others involve severe biblical infractions. Rav Ovadia Yosef records that what to do on this Shabbat has long been a problem; an earlier rabbi of Alexandria, Egypt, had already bemoaned the mistakes arising out of ignorance, when
… Erev Pesach fell on the Sabbath, and how much
anguish I have in my heart at the prohibitions and
errors that occurred on this Sabbath due to the eating
of chametz, because they were unable to be careful
properly concerning crumbs of chametz and cleaning
the house and the like, aside from the lack of Sabbath
joy, inasmuch as they had to eat between the oven
and the stove; furthermore, many were late in reciting
the prayers on Shabbat, and it is possible that they ate
after the time when it is prohibited¹².

There are those who advise being scrupulous to rinse out the mouth very well, so that no chametz remains¹³.

What about false teeth? Rav Ovadia Yosef sees little reason to do anything special with the teeth: since the food that one eats is not hot enough to be a problem halachically (otherwise he wouldn’t be able to take it into his mouth) and since the teeth are not porous, little more than cleaning them well is required¹⁴. In an aside, he wryly mentions an individual who was unwilling to accept this lenient ruling and proceeded to deposit his false teeth in boiling water to “kasher” them – cracking them, and making it impossible for him to eat all Pesach¹⁵! However, Chok Leyisrael does take a stricter view of the matter¹⁶.

Using Matzoh

One way to avoid all the problems attendant upon using chametz at the meal is simply to use matzoh for lechem mishneh. But the Jerusalem Talmud denigrates a person who eats matzoh on the day before Pesach “as if he had relations with his fiancee¹⁷ in his father-in-law’s house¹⁸”. Does that mean that it is forbidden to eat matzoh during the entire day? What is the law? Actually, there are three opinions as to when the prohibition of eating matzoh begins:

(A) From Six Hours and On¹⁹. This time limit coincides with the time when eating chametz is forbidden on erev Pesach. In effect, whenever I may not eat chametz, I may also not eat matzoh. If we accept this understanding of the rule, it would be permitted to use matzoh at the Friday night meal and also for the meal (or meals) very early on the morning of the Sabbath, but not for a meal later in the day.

(B) The Entire Day. This view holds that for the entire 24-hour period before Pesach, eating matzoh is precluded²⁰. In this case, we could not use matzoh at any of the Sabbath meals before Pesach. The Magen Avraham considers this to be the proper view.

© During the Day Only. Although one could use matzoh on Friday night, it would not be permissible any time during the daylight hours²¹. Many accept this as the proper rule to follow.

In point of fact, R. Moshe Feinstein forbids eating matzoh during the day of erev Pesach and discourages its use even for the Friday night meal preceding²². However, he cautions that one should not reprimand someone who does employ the matzoh option on Friday evening. Furthermore, if there is cause for concern that by using chametz on Friday night and Shabbat morning it will raise serious difficulty in removing all the chametz properly before Pesach (in a hospital, for example), one may certainly use egg matzoh throughout the day of erev Pesach and recite all the usual blessings thereon.

In addition to these strictly halachic criteria, there are also certain customs which are observed by many: some people stop eating matzoh from the beginning of the month of Nissan, while others stop after Purim²³. However, no custom can ever be instituted which would have the effect of barring performance of a mitzvah. Therefore, if there were no other way for them to carry out the requirement to have three meals with lechem mishneh on this Shabbat, these persons, too, could use matzoh²⁴.

Which Matzoh Is Forbidden

Considering the opposition of Chazal to eating matzoh before the proper time, it becomes essential to define precisely what qualifies as “matzoh” under the rubric of halacha. In the context of the rabbinic dictum, it is clear that only that product which is worthy to be eaten at the Seder is included in the category of matzoh which may not be eaten on the day preceding Pesach²⁵. The only matzoh which can be used at the Seder to fulfill the mitzvah of matzoh is “a poor man’s bread” – flat bread which is made from a mixture of flour and water only. If juice or eggs are added to or substituted for the water in the mix, it is called “matzoh ashira²⁶“(egg matzoh), and is not suitable for the Seder. Similarly, plain matzoh which has subsequently been cooked or fried does not qualify for the mitzvah of “matzoh” at the Seder²⁷. Thus, all these, which are technically not “matzoh” according to the halacha, are exempt from the stricture against eating matzoh on erev Pesnch. Accordingly, egg matzoh could be used for Lechem Mishneh, the two breads at the Sabbath meals.

There is a halachic difficulty attendant upon using egg matzohs as the two loaves of bread required for the meals on Shabbat: According to many rabbis, egg matzoh cannot technically be classified as “bread” requiring washing the hands, reciting the blessing hamotzi, and followed by birkat hamazon, since unlike real matzoh, it is made with eggs and/or juice instead of just plain water with the flour. Nevertheless, even if egg matzoh is not “bread” within the definition of the term, it can still take the place of bread at a meal, provided that it is used instead of bread and that a sufficient amount is ‘consumed²⁸‘. This is the rule any time cake, crackers, or any baked goods are eaten in sufficient quantity to qualify as a meal.

How much egg matzoh is required so that it can substitute for real bread? Here, there is a difference of opinion among the poskim: ( a) Some say that “one who eats a volume of cake equal to four (or three) eggs … must treat the cake as bread.” (b) There are those who “conclude that the amount of one meal equals somewhat more than the volume of twenty-one eggs,” and only someone who eats this equivalent of cake should recite hamotzi. © Most poskim, however, reject both these opinions, one as being too meager, the other as being far too large. In their opinion, cake or egg matzoh “is measured in terms of the quantity that is generally eaten during the course of a full meal²⁹.” This is the opinion of Rav Moshe Feinstein³⁰ and most other poskim.

According to some authorities, another type of matzoh which might be considered permitted for use on Erev Pesach is matzoh which is not matzoh shmura³¹. The reasoning here is that since at the Seder we must use matzoh shmura, any other type of matzoh is disqualified and consequently could not have been intended by the rabbis castigating those who eat matzoh on erev Pesach.

In summation, Rav Ovadia Yosef, whose decisions are generally accepted by Sephardic Jews, rules that:
… it is proper to destroy the chametz before Shabbat … and to use for Shabbat only utensils that are fit for Pesach … and on Shabbat to use only food and utensils reserved for Pesach, and one should fulfill the precept of meals for Shabbat with matzoh which is cooked in chicken or meat soup, in the following manner: after the food is wholly cooked, let him remove it from the fire,and while the food in the pot is still extremely hot, let him put into the pot several pieces of matzoh, as much as he needs, in such a way that the matzoh thoroughly soaks up the flavor of the food, and then he can use this to fulfill the mitzvah of three meals³².

He prefers the use of re-cooked or fried matzoh to egg matzoh, since the halacha is not clear as to how much egg matzoh must be eaten for the blessing hamotzi and for Grace after Meals³³.

However, if one decides to adopt the option of using egg matzoh as the “bread at the three meals on that Shabbat, which is an option permitted or even suggested by some³⁴, it is evident that this would solve the problem for all three meals; furthermore, it would not be necessary to get up early to daven so as to eat chametz before the time when it is no longer permitted.

Seudah Shelishit

Till now, we have discussed the ways in which it is possible to meet the requirement to eat the first two meals on Shabbat – the one on Friday night and the one on Shabbat morning. As for the third meal, that has its own unique questions.

Mishnah Berurah raises the option of dividing the early morning meal (before the tenth hour) into two, by making a blessing on two challahs of bread, eating, reciting Grace, then washing again, eating from another two challahs, and reciting Grace again³⁵. This solution, although ingenious, may not be halachically feasible. First of all, the third meal of Shabbat should really be eaten after Mincha. Secondly, it is questionable whether it is permitted to break up what is essentially one meal by reciting birkat hamazon and then immediately washing and making another blessing on bread. This may be a case of beracha she-aina tzericha, reciting blessings for no reason, which is quite a serious matter. There would have to be an interval between the end of one meal and the beginning of the next. Considering that we are very pressed for time so early on the morning of erev Pesach, leaving a sufficient interval between these two early meals may be problematic. Thirdly, it may be possible to dispense with bread altogether and fulfill the requirements of the third meal by eating something else:
[The third meal] has to be eaten with “bread”, but there are those who say that one can make the meal with those things which accompany bread, such as meat or fish, but not with fruit. And there are those who say that one can make [the meal] out of fruit. But the first opinion is the major one, i.e., that one should make a meal with bread unless he is too full, or in a situation where it is impossible for him to eat bread, such as on erev Pesach which comes out on Shabbat, when it is forbidden for him to eat bread after Mincha³⁶.

The Mishnah Berurah, Orach Chaim³⁷, maintains that it is preferable to eat one meal that really satisfies the hunger, and is a true meal, rather than breaking up the meal into two. However, other authorities, including the Vilna Gaon, advise that the early morning meal should be interrupted and followed by another meal³⁸.

It is the decision of the Shulchan Aruch that for the third meal, one should use egg matzohs for the two loaves. But the Ramo does not permit this choice for Ashkenazi Jews, opting instead for a meal without bread of any type:
In our [Ashkenazi] countries, where it is our custom not to eat matzoh ashira … one should fulfill [the obligation to have] a third meal with various types of fruit or with meat and fish³⁹.

This ruling by the Ramo is the source of considerable discussion among the rabbis. Here he categorically rejects the option of using egg matzoh, yet, when the Shulchan Aruch, as quoted above, suggests that on erev Pesach which falls on Shabbat, it might be a good idea to use egg matzoh – the Ramo makes no demurrer⁴⁰! In the face of conflicting directives by this major posek, many authorities conclude that the Ramo means to be strict about egg matzoh only for Pesach itself, and not on erev Pesach⁴¹!

It is a custom to recite the Torah portion dealing with the Paschal sacrifice at the conclusion of this third meal⁴².

Handling the Matzoh

If a person decides to use regular challah for the meal, but is afraid that he will be unable to consume the entire two loaves (and have difficulty disposing of them on Shabbat), he might want to employ the option of substituting a well-wrapped matzoh instead of the second loaf of challah. Indeed, this is the advice given by the Chazon Ish⁴³. This would seem to present a good solution – except that we possibly run into the problem of muktza.

Muktza may not be moved on Shabbat. Generally, something is considered muktza if it cannot or will not be used on Shabbat (for example, a carpenter’s hammer, a telephone). Can we use matzoh for the second bread at the meal on Shabbat, when on this Shabbat we are certainly not allowed ta eat matzoh? The rabbis make an interesting distinction in this regard: matzoh shmura, which is what people will be eating at night at the Seder, is certainly muktza on the Shabbat of ereu Pesach. However, regular matzoh can be given to a young child to eat even today, and therefore it is not muktza; it can be moved, it can be placed on the table and subsequently removed⁴⁴.

Setting the Table For the Seder

On a Sabbath or Festival, it is not permitted to make any preparation for after the Sabbath, even if it will be a Festival at night. Therefore, one should not set the table for the Seder nor make any other preparations until the conclusion of Shabbat. However, the Shulchan Aruch⁴⁵ makes an exception on Shemini Atzeret, which is the last day people eat in the succah. The next day is Simchat Torah, and the Shulchan Aruch permits removal of utensils from the succah on Shemini Atzeret, to be brought into the house. The Ramo cautions that although the utensils may be brought in from the succah, the table should not be set in the house until after nightfall.

Why does the halacha permit removing objects from the succah, when it appears that it is in preparation for using them in the house on the next day? According to the Chayei Adam⁴⁶, this is only a concession because it would be very difficult to clean up the succah at night, in the dark. Furthermore, if one has not completed the preparations, it is not considered preparing.

Apparently, it is permitted to do anything which will be very difficult to undertake later on (for example, the wine is in the cellar, which is very dark). Not only that: but if bringing in the utensils from the succah or the wine from the cellar will make the house look sloppy, it would even be permissible to put them away in their proper place. This is not done in preparation for the next day but in honor of the Sabbath itself⁴⁷.

Although there are some lenient opinions, most rabbis do not permit one to change into clothing for the Seder on Shabbat. But having a non-Jew set the table for the Seder is permitted⁴⁸.

The Seder Plate

In the special situation when erev Pesach occurs on Shabbat, all preparations for the Seder should be completed on Friday. Since Ashkenazim do not actually eat the egg and the shankbone on Pesach (since they are roasted), they should also be prepared before Shabbat, not on the holiday. However, if one forgot, they should be roasted on Saturday night and eaten during the day on Sunday. And if one forgot to make the charoset, it may be done on Saturday night, albeit with a shinui (modification of technique⁴⁹). Somewhat different is the case of marror, for we do not want it to lose its bitter taste; therefore, we make it on Saturday night, with a shinui?’ or else make it on Friday and store it in a sealed container⁵⁰.

Bedikat chametz

When erev Pesach falls on Shabbat, we search the house for chametz on Thursday evening, since we are not able to go around with a candle on Friday night. What if one forgot to do it on Thursday? It has been suggested that one should do it on Friday night, having a non-Jew carry the candle⁵¹. But others object, claiming that the person will be so concerned lest a fire begin, he will not have his mind on searching for chametz properly. Therefore, Rav Braun rules that he should just not do the search; undoubtedly, the house has been thoroughly cleaned and checked already⁵².

Fast of The Firstborn

In remembrance of their miraculous salvation when all the firstborn of Egypt were smitten, it is the practice for the firstborn to fast on erev Pesach . What is to be done this year, since they cannot fast on Shabbat? Terumat Hadeshen⁵³ and Maharil⁵⁴ rule that the fast should be observed on the previous Thursday, but others⁵⁵ maintain that since the fast is only a custom, and the custom cannot be observed on the proper day – it should not be done at all. In citing this law, the Shulchan Aruch records both opinions:
If erev Pesach occurs on Shabbat, there are those who say that the firstborn should fast on Thursday, and there are those say that they do not fast at all⁵⁶.

It is interesting to note that, in a departure from the established practice of Sephardic Jews to follow the second option when two are listed, in this case Rav Ovadia Yosef rules that the firstborn should fast on Thursday⁵⁷. For Ashkenazim, Rav Moshe Feinstein has issued the same ruling based on the Ramo⁵⁸.

Working on Friday

In general, it is forbidden to go to work after midday on any erev Pesach⁵⁹. Two reasons are given for this stricture: (1) to prepare for the Festival and (2) this is the time when the paschal sacrifice was brought, which makes it a holy time, when work is forbidden⁶⁰. If we accept the first reason as the true rationale, then going to work should be forbidden on Friday afternoon in our case, since that is the time one should prepare for Pesach. However, if the second reason is really the central one, there would be no reason to desist from work on Friday – the paschal lamb was sacrificed on erev Pesach even when it was a Sabbath. Thus, no special restrictions attend Friday afternoon. Following this second line of thought, Rav Yosef permits work on Friday afternoon⁶¹.

There is one mitzvah of erev Pesach which we have not discussed in this paper – how the Passover lamb was sacrificed if it occurred on a Shabbat. Unfortunately, this is one mitzvah of Pesach which we do not yet have the zichirat of experiencing. May the Redeemer come speedily and bring us all back to our glorious Temple, where we will be able to fulfill this as well as all the other mitzvot of Pesach, the Festival of our Redemption.

¹ Chok Leyisrael p. 71, cites a custom to eat dairy foods on this Shabbat so as to induce drowsiness; sleep will enhance one’s ability to enjoy the Seder at night. However, Sefer Chassidim 266, cited in Be’er Hetev 290, warns that one should not specifically state that he is sleeping on Shabbat so that he can be rested for the Seder after Shabbat. See also Radvaz 780.

² Orach Chaim 471:1. For the halachic definition of “hour”, see Mishnah Berurah, Orach Chaim 443:7,8.

³ It is interesting to note that Mishnalt Berurah, Orach Chaim 470:11, totally dismisses the obvious option of forgoing having “bread” at these meals altogether, since having any type of bread raises so many problems. Even if one would argue that by skipping having substantial meals this Shabbat, the person will be able to appreciate eating all the more at the Seder, it cannot
be countenanced. See also Yechave Daat VI:27.

⁴ There are additional questions which arise on ereu Pesach which is Shabbat, such as which Haftorah to read and when to gather for the derasha of Shabbat Hagadol. However, these and similar questions are of a communal nature, and we will not discuss them here.

⁵ Together with the meal eaten Friday night, this will take care of two Sabbath meals. What to do about the third meal will be discussed later in the text. Chok Leyisrael, p.70, advises what a person should do if he forgot to leave over bread for this last meal. May he use matzoh instead?

In order to keep the chametz confined to as small an area as possible, some people may decide to eat the bread in one room, and then adjourn to the dining room to eat the rest of the meal, using Passover dishes. Where should birkat hamazon be recited? Where they washed and ate bread, or where they ate the majority of the meal? See solutions offered by Erev, Pesach Shechal BeShabbat, p. 62.

There may also be a need to make new berachot when continuing the meal in this fashion in another room. See Orach Chaim,, 177:2.

It is also questionable whether one can make kiddush or eat part of the meal in a room where the Sabbath candles are not lit. This is a situation which arises not only on this particular Sabbath but also when a family goes to a hotel for Shabbat, where usually all the women light candles in a separate place, not in the dining room. For a full discussion of the halacha, see Ibid, p. 104.

⁶ Orach Chaim 444:1

⁷ Preferably by a non-Jew or with a shinui (an “unusual” way of doing an action), Mishnah Berurah, Orach Chaim 444:15. Shearim Metzuyanim Behalacha, kuntres acharon 1152 discusses what to do with the candlesticks which may be on the tablecloth. In Ereu Pesach Shechal BeShabbat, which is probably the most exhaustive study of these laws, Rabbi Zev Cohen suggests that a child could remove the chametz (p.130), and offers suggestions for removal of the candlesticks if it is necessary to change the tablecloth (p.99). The question is also discussed in Sedei Chemed 7, pp. 160 and 429.

⁸ See Mishnah Berurah, Orach Chaim 444:18.

⁹ The Chayei Adam permits one to sell it to a non-Jew on Shabbat, but Pri Megadim and Graz do not. See Shearim Metzuyanim Behalacha 115:4 for further opinions on this.

¹⁰ Shulchan Aruch, Orach Chaim 444:3. Whether it is permissible to give the remainder to animals is discussed by Moadim Uzemanim, 7:160.

¹¹ Orach Chaim, no. 14. See also Ereu Pesach Shechal BeShabbat, p. 65.

¹² Yechaue Daat 91, n.11, based on Responsa Taalumot Leu I , 4. Rav Yosef wonders why the rabbis concerned themselves with the disposal of crumbs, inasmuch as the Gemara rules that “crumbs are negligible and ‘nullify’ themselves.” The Mishnah Berurah, Orach Chaim 44415 does too. Eliahu Rabbah 444 states that singing z’mirot should be skipped this Shabbat, in order to avoid possible delay in completing the meal on time.

¹³ Ben Ish Chai, perashat Tzav:8. He tells a story of an extremely pious individual to whom it was revealed in a dream that he was eating chametz on Pesach – and that it was due to inadvertently leaving some chametz between his teeth!

¹⁴ Yechave Daat 1:91, 8.

¹⁵ See Beitza 36b; Yam She1 Shlomo, ibid.

¹⁶ p. 66. See also Moadim Uzemnnim, Haggada, p. 7. Erev Pesach Shechal BeShabbat, p.51, discusses whether it is necessary to “kaslter” false teeth; if one pours boiling water over them on Shabbat, ostensibly to clean them but really with the intention of rendering them usable for Pesach, is this a permissible haarama or not?

¹⁷ The Hebrew term Arusa has no precise translation which conveys its halachic connotations.

fn18 Pesachim 10:l and Orach Chain? 471:l.

¹⁹ Baal Hamaor Pesachim 83. Nimukei Yosef and Rosh to Pesachim, chapter 3:7, concur.

²⁰ Ramban at the end of chapter 3, Pesachim. Rambam, Hilchot Chametz Umatzoh, 6.

²¹ Meiri, Pesachim 13b; Ran, end of chapter “elu ovrim.”

fn22 Iggerot Moshe, Orach Chaim Vol. I, 155.

²³ Mishnah Berurah, Orach Chaim 470:ll. See Chok Leyisrael p. 46, no.16, about eating matzoh on Friday afternoon before erev Pesach which is on Shabbat.

²⁴ See Erev Pesach Shechal BeShabbat, p.111. In note 9, he adds that although generally in order to alter one’s custom, heter nedarim is required, that is not the case here. See also p. 112. In the writings of the Chatam Sofer on Pesach, he rules in 444 that it is better to forego lechem inishneh altogether rather than eat matzoh on erev Pesach.

²⁵ Orach Chaim 471:2.

²⁶ Ibid, 472, and Magen Avraham 441:2.

²⁷ Ibid, 4644. However, Chok Yaakov 471 discusses other opinions with respect to re-cooked matzoh. One could argue that once the dough was baken into matzoh, it became forbidden for consumption on erev Pesnch and the subsequent cooking cannot remove the issur.. Responsa Hnelef Lecha Shlonm 322 also considers that matzoh cooked after baking may still not be consumed on erev Pesach.

²⁸ Rabbi Binyamin Forst, The Laws of B’rachos, Mesorah Publications, New York, 1990, p. 244.

²⁹ ibid., pp.246-7.

³⁰ Iggerot Moshe Orach Chaim 3:32.

³¹ Meiri, Pesachim 99; Rabbenu Manoach, Chametz 6; Avnei Nezer 380- Marcheshet 11. Yechave Daat 3:26 would allow a hospital or hotel which have already removed all chametz before Shabbat to serve this type of matzoh on Shabbat erev Pesach. But he does suggest that it would be better to use matzoh fried or cooked in oil rather than plain.

³² Yechave Daat p.279. In footnote 11 he explains why refraining from eating chametz on erev Pesach is not considered “adding a mitzvah (bal tosin. However, in Nezer Hakodesh 110.52, Rabbi Rosen does count not eating matzoh on the day before Pesach as
bal tosif. Although he disagrees with the reasoning, Rav Ellenberg, does agree with the conclusion of Rav Rosen (Shlomei Simchai 18 and part 5, 36-7), that one should not use matzoh for the meal on erev Pesach. Moadim Uzemanim, Haggada p.5, concurs.

³³ Kaf Hachaim 168:45. See also Yechave Daat, ibid, note 12. Noda Biyehuda 141:21 and Aruch Hashlrlchan 444:5 discuss the egg matzoh option for Ashkenazim, who generally refrain from using egg matzoh altogether on Pesach. However on erev Pesach, they feel it may be used. However, Shod Umeishiv,l75, does not allow
eating egg matzoh on era Pesaclz. See Shearim Metzzryanim Behalacha 115:5, who tries to explain how two rabbis from the same city could have disagreed as to the custom in their city.

³⁴ Iggerot Moshe Orach Chaim I, 155.

³⁵ Orach Chaim 444:8

³⁶ Orach Chaim 291:6: Before any holiday or Shabbat, it is a mitzvah not to eat a meal with bread late in the afternoon since it will detract from enjoyment of the food one eats that evening in honor of the holiday.

³⁷ 291:17.

³⁸ Shearim Metzuyanim Behalacha, kuntres acharon 115:7; Nimukei Yosef, end of chapter on Shabbat; and Radvaz 489 say that one should skip the third meal altogether. Aruch Hashalchan 444:6 concurs. See also Ereu Pesach Shechal BeShabbat p.158.

³⁹ Orach Chaim 444:l: See Ereu Pesach Shechal BeShabbas, pp. 64 and 161, about eating matzoh balls (kneidlach) or gefilte fish made with matzoh meal, on this day, and whether this is included in the ban on eating matzoh on erev Pesach.

⁴⁰ This contradiction between texts is questioned by Chelkat Yoav Orach Chaim 16, in the note.

⁴¹ Erev Pesach Shechal BeShabbat, p.111. Rav Moshe Feinstein Orach Chaim 155:1, seems to be following the Ramo in allowing egg matzoh to be used for the first two meals on Shabbat which is erev Pesach but not for the third one.

⁴² Moadim Uzemanim, Haggada p. 14, in the name of the Gra.

⁴³ Iggerot Chazon Ish I, 188. See Moadim Uzemanim, Haggada, p. 5, note 5, and Chok Leyisrael, hosafot, p. 126. Erev Pesach Shechal BeShabbat, p.86, discusses whether the marror is muktza.

⁴⁴ Yechaue Daat 1:91, 13. See Chidushei Anshei Shem, Pesachim, chapter 1; Pri Megadim 4441. Rabbi Yosef enters into an explanation of why matzoh is different from teuel, which is rabbinically forbidden, which cannot be given to a child. Also, in his Haggada, p. 95:6, he points out that since technically matzoh may be eaten on Friday night, at the beginning of the Sabbath, it doesn’t become muktza thereafter (ein muktza lechatzi Shabbat). See furthermore the Kaf Hachaim 471:24. Erev Pesach Shechal BeShabbat p. 107, n. 3, discusses whether an object rendered unusable on Shabbat due to custom should actually be considered muktza.

fn. 45. 0rach Chaim 667. Some people have the custom to bake matzoh for the Seder on the afternoon of erev Pesach. Obviously, that is not feasible this year, and will be done instead on Friday afternoon. However, Chok Leyisrael, p. 48:16, reports that the Chatam Sofer used to bake matzoh for the Seder on Saturday night, because that was the tradition he received from his teachers. This tradition is difficult to understand: the reason for the custom of baking matzoh in the afternoon of erev Pesach to be used that night at the Seder is that that was the time of offering the paschal lamb. How can baking them on Saturday night serve that purpose? Surely the sacrifice was not brought then! See also
Ereu Pesach Shechal BeShabbat p.70.

⁴⁶ Rule 153.

⁴⁷ Shearim Metzuyanim Behalacha, kuntres acharon 115:7.

fn48 Chok Leyisrael, p. 81. Erev Pesach Shechal BeShabbat, p. 142, cites various opinions which he explains in detail. On p. 96 he deals with the custom some men have of going to the mikvah before a holiday. If a man goes on Shabbat, in honor of Pesach which will be that evening, is it considered “preparing”?

⁴⁹ Magen Avraharn 473%

⁵⁰ Chok Leyisrael p. 93:63. He also explains how to check for insects in the romaine lettuce on Yom Tov.

⁵¹ Avnei Tzedek, 50, quoted in Shearaim Metzuyanim Behalacha, 115:l.

⁵² Ibid. He also debates conducting the search using the electric lights which are already kindled in the house

⁵³ 126. For a summary of all the opinions, see Ereu Pesach Shechal BeShabbat pp.26-7, footnote 1. On p. 28, the author discusses what a firstborn should do if he inadvertently ate, and on p. 30 he discusses what to do on Thursday if it is known that a Bris is scheduled for Friday (which would obviate a fast on that day).

⁵⁴ 106, and Chavot Yair.

⁵⁵ Agru in the name of his father, as quoted in Chazon Ovadia, p. 1OO:lO.

⁵⁶ Orach Chain? 470. See Mikraei Kodesh 2:23, and note 6 thereon, where Rabbi Frank advises leaving over a piece of the food from the siyyum on Thursday, to be eaten by the firstborn on Friday.

⁵⁷ Chazon Ovadia p.100.

⁵⁸ Iggerot Moshe O.H. 4, 69:4. See also Chok Leyisroel p. 24:33.

⁵⁹ Shulchan Aruch 468.

⁶⁰ Rashi to Pesachim 50; Tosafot Rosh; Ran; Rambam, Hilchot Yonz Tov 8:17.

⁶¹ Yechave Daat 1:91. See Chok Leyisrael p. 46:44, who concedes that one may be strict and refrain from work; however, on the next page he permits taking a haircut on Friday afternoon.

In addition to the Torah’s restrictions on owning, eating and benefiting from chametz, an Ashkenazic minhag developed in the middle ages to not eat certain foods known collectively as “kitnios”. The Mishnah Berurah (453:6 & 464:5) cites three reasons for the minhag (a) kitnios is harvested and processed in the same manner as chametz, (b) it is ground into flour and baked just like chametz [so people may mistakenly believe that if they can eat kitnios, they can also eat chametz], ( c ) it may have chametz grains mixed into it [so people who eat kitnios may inadvertently be eating chametz]. Although initially there were those who objected to the minhag, it has become an accepted part of Pesach in all Ashkenazic communities.

Which foods are kitnios

The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag (see Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishnah Berurah 453:4, 7 & 11) and it is generally accepted that corn (see below), green beans, snow peas, sugar-snap peas, chickpeas, soybeans, sunflower and poppy seeds are also forbidden. On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios (see Sha’arei Teshuvah 453:1, Chayei Adam 127:7 and others). Iggeros Moshe (O.C. III:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. Some other examples of foods which are or aren’t kitnios will be noted below and in the “Derivatives of kitnios” section.

Iggeros Moshe explains that the minhag to not eat kitnios developed differently than other minhagim and therefore rules that only foods which we know were specifically included in the minhag are forbidden. [See also Chok Yaakov 453:9 who makes a similar point]. With this he explains the generally accepted custom to not consider potatoes to be kitnios even though logically they should be, as follows: the minhag of kitnios can be dated back at least until Maharil, who died in 1427, and potatoes didn’t come to Europe until the 16th century, so potatoes were a “new” vegetable which wasn’t included in the minhag. This logic has also been suggested as a basis for permitting the consumption on Pesach of a grain called quinoa. The thinking is that since quinoa, which has only recently been introduced to the Northern Hemisphere from its native South America, was never considered kitnios, it remains permitted on Pesach even though logically it should be included in the minhag. While this logic is sound, it is noteworthy that quinoa is often packaged in plants that also package wheat and barley, and it is possible that those grains (i.e. chametz) could get mixed into the quinoa. Therefore, before using quinoa on Pesach, someone who knows how to distinguish between these grains should check the quinoa to ascertain that it doesn’t contain any wheat or barley. An important “exception” to the aforementioned rule that “new” vegetables aren’t included in the minhag, is corn/maize which Mishnah Berurah 453:4 and others rule is kitnios even though it was introduced to Europe after the minhag had already begun.

As a rule, spices are not considered to be kitnios and Rema 453:1 makes a point of noting that anise/dill and coriander are not kitnios. Taz 462:3 notes that all spices should be checked before Pesach to establish that no chametz-grains are mixed in, and elsewhere Taz (453:1) specifically notes that anise and coriander seeds should be thoroughly checked. In addition, Taz and Magen Avraham (453:3) discuss whether fennel, cumin and caraway seeds (i.e. three variations of “Kimmel” ) can possibly be checked (and used) for Pesach. Thus, as a rule, spices are not kitnios but require special care to guarantee that no chametz-grains are mixed into them. Some hashgochos consider fenugreek to be kitnios while others do not, and the surprising ramifications of this question will be noted towards the end of the article.

Derivatives of kitnios

The earlier Poskim, including Rema, clearly indicate that oil made from kitnios is forbidden on Pesach, but some of the later Poskim suggest that such oil may be permitted because some of the original reasons for the minhag don’t apply to the oil extracted from kitnios. It is generally accepted to follow the stricter opinion in this matter, but the lenient opinion is sometimes considered as one factor in a larger decision.

Therefore, on Pesach one may not use corn or soybean oil (a.k.a. “vegetable oil” ), and some do not use peanut oil either (see above regarding peanuts). Oil from olives, palm, coconut and walnuts are acceptable for Pesach use because the fruits they are extracted from is not kitnios. Minchas Yitzchok (III:138:2) suggests that cottonseed oil is kitnios, but in a subsequent teshuvah (IV:114:3) he reconsiders this position (see also Mikra’ai Kodesh, Pesach II:60:2); in the United States cottonseed oil is generally not considered to be kitnios but in Eretz Yisroel there are those who refrain from using it.

Canola oil was first approved for food use in the United States in 1985 and there are those who therefore suggested that it is a “new” item which shouldn’t be included in the minhag, as per Iggeros Moshe cited above. However, the fault with this line of reasoning is that “Canola oil” is actually “Rapeseed oil” (a.k.a. colza oil) which has been used for centuries in Europe. [“Canola oil” is rapeseed oil specially bred to have less erucic acid (a suspected cause of heart disease) and therefore only this better variation of rapeseed oil is approved for food use in the USA]. In fact, Avnei Nezer (373 & 533) and Maharsham (I:183) specifically mention rapeseed and its oil in their discussions of kitnios. It is also noteworthy that canola often grows near oats, and therefore even those who might argue that canola isn’t kitnios would agree that all of the oats must be removed before the oil is extracted from the canola.

In recent decades, scientists have learnt to manipulate microorganisms to create and convert all types of enzymes and foods. This has had dramatic effects on the world of kashrus, including kitnios. What happens if one takes bland-tasting corn, and uses enzymes to liquefy and sweeten it – does the resulting corn syrup remain forbidden as kitnios? Is the halacha possibly more lenient if one takes the aforementioned corn syrup and uses enzymes to convert it to sour-tasting ascorbic acid?

These questions depend on a machlokes Rishonim cited in Mishnah Berurah 216:7 regarding the kashrus of musk – a fragrant byproduct of blood which is found in the abdominal gland of the male musk deer. Some Rishonim hold that since blood is non-kosher, musk is also forbidden, but others holds that once the blood is nishtaneh – changed – it loses its original identity and becomes an innocuous kosher liquid. Mishnah Berurah rules that as relates to issurim d’rabannan one may be lenient.

Accordingly, some hashgochos hold that since kitnios is merely a minhag (i.e. even less than an issur d’rabannan) one can be lenient and certify kitnios which was truly nishtaneh. In order to qualify as “nishtaneh” the kitnios must go through a significant change in taste; therefore in the cases noted above, they would certify the ascorbic acid due to the dramatic change in taste from sweet to sour but wouldn’t permit the corn syrup since it isn’t changed/nishtaneh “enough” from the corn which it came from. This rationale is the basis for some hashgachos’ certification and/or acceptance of certain productions of MSG, aspartame and xanthan gum for Pesach. Some argue that Mishnah Berurah’s ruling is limited to cases of b’dieved and doesn’t justify the l’chatchilah creation/certification of such an item, and others argue that nishtaneh may be limited to cases where the forbidden item becomes inedible in the middle of its conversion to the “new” item. We will see below that even those who take the strict position in this matter generally agree that foods created with these ingredients are b’dieved permitted on Pesach.

Halachos of kitnios

The minhag to not eat kitnios begins on Erev Pesach at the same time that one may not eat chametz (Shevet HaLevi III:31 citing Chok Yaakov 471:2 and others). Although one may not eat kitnios, one may own and derive benefit from kitnios. Therefore, on Pesach one may keep cans of sweet corn in their property or feed millet to their parrot. Additionally, children, people who are ill, and people whose diet is otherwise restricted and must eat kitnios, are excluded from the minhag and may do so after consulting with a Rav. This halacha is quite relevant to baby formulas and nutritional supplements (e.g. Ensure) which invariably contain kitnios, and are usually used by people who have few non-kitnios choices, if any. When such foods are used on Pesach they should be prepared in special non-Pesach and non-chametz utensils, which should not be washed with the Pesach dishes. [It must be noted that although the halacha is quite lenient in permitting children and the infirm to consume kitnios, the halacha is quite strict regarding the consumption of chametz, and one must therefore be sure that the product is truly chametz-free before consuming it. The subject of determining whether an item is merely kitnios or if it possibly contains chametz is beyond the scope of this article and will IY”H be dealt with separately].

Kitnios is batel b’rov, which means that if someone accidentally put kitnios into their Pesach food, the food is b’dieved permitted assuming the food contains more non-kitnios than kitnios (Rema 453:1 as per Mishnah Berurah 453:9). This means that although the food may have a pronounced taste of kitnios, the food is permitted (unless there are recognizable pieces of kitnios which haven’t been removed). Therefore, if a beverage is sweetened with aspartame made of kitnios shenishtaneh, even those people who hold that aspartame is forbidden (as explained above) may drink the beverage because the aspartame is batel b’rov in the other ingredients. Similarly, we have seen that there is a disagreement as to whether fenugreek is kitnios. Nonetheless, even those who follow the strict approach may consume maple syrup which is flavored with fenugreek (as it often is) because it is batel b’rov. Thus, although we’ve seen a number of disagreements as to whether certain foods are or aren’t kitnios, those disagreements are limited to one who wants to consume the actual item (or a hashgachah certifying someone else who is intentionally putting the ingredient into a food), but these disagreements rarely affect consumers.

Other Minhagim

In addition to the well-known minhag of not eating kitnios, the Rema (467:8) cites customs to not eat honey, raisins, dried fruit, sugar, saffron and cloves, and other Poskim cite numerous other customs from specific communities. Many of these minhagim are limited to cases where the person doesn’t know for sure that the product doesn’t contain chametz, and therefore many of these minhagim are not practiced nowadays because the hashgachah on the food guarantees that it is chametz-free. As with all matters of halacha, one who is unsure as to whether a family or community custom remains in effect, should consult with their Rav.

By: Rabbi Dovid Cohen

One of the last jobs of cleaning the house for Pesach is to get all chametz out of the kitchen. Of course, the first things to be removed are those that are obviously chametz – bread, pasta, cookies, crackers, pretzels etc. Other foods can be identified by simply reading the ingredient panel, which shows that breakfast cereal, soy sauce, fish sticks, licorice, candy and many other foods often have wheat or flour (chametz) listed prominently. But only the most astute readers realize that the vinegar in their ketchup, the vitamins in the rice or milk, and the flavor in their favorite snack may in fact contain chametz. The goal of this article is to educate the reader of the many foods which potentially contain chametz, beginning with the more obvious and progressing to the more obscure.

Flour, oats and barley

If one of the five grains – wheat, barley, rye, oats and spelt – sits in water for more than 18 minutes it becomes chametz, and one may not eat, derive benefit from or own it on Pesach. In addition, Ashkenazim don’t eat kitnios – a group of foods which includes (among other things) rice, corn, soy and their derivatives – but are allowed to own kitnios foods on Pesach.

It is common practice that before wheat is ground into flour, the wheat kernels are tempered with water for many hours, and therefore flour should be treated as chametz (Mishnah Berurah 453:24). [In fact, matzah which isn’t baked especially for Pesach is made from tempered wheat and should also be treated as chametz!]. Similarly, all oats are heat-treated to prevent them from becoming rancid; if this heating is done with “wet” steam, the oats/oatmeal may be chametz. On the other hand, barley (a.k.a. pearled barley) is processed without water, and therefore a standard bag of barley isn’t chametz. However, some barley is steeped in water until the barley begins to sprout; this creates a product known as barley malt (a.k.a. malted barley, malt) which is definitely chametz.

Yeast

The Torah says that one may not own se’or on Pesach. Are se’or and yeast the same thing? A quick lesson in bread baking will surprisingly show that se’or is yeast but yeast isn’t necessarily se’or!

Although a grain which soaks in water for 18 minutes is chametz, in order to make good bread one needs yeast. Yeast is the living microorganism which converts some of the flour into the carbon dioxide which fluffs-up the batter and causes it to “rise”. The air we breathe contains yeast, and therefore if one makes a batter of flour and water it’ll eventually rise even if no yeast is added, because yeast from the atmosphere will find their way into the batter. But most bakers don’t have the patience to wait all day for their bread to rise, so they add their own yeast into the batter to speed things up a bit.

The traditional method of collecting/creating yeast is as follows. Every day the baker would take one handful of dough out of the batter and not bake it. As the day went on, the yeast in that dough would multiply (and be joined by other yeast found in the air) to such an extent that that the batter would turn sour and inedible. This ball of concentrated yeast would be thrown into the next day’s batter to help that batter rise (and a handful of that batter would be taken out to be saved for the next day… ) . In English this concentrated yeast-ball is called “sourdough” due to its awfully-sour taste, and this is what the Torah calls se’or and forbids one from owning on Pesach.

However, one can also collect yeast from plant sources and produce it via fermentation. If yeast doesn’t contain any ingredients from the 5 grains (as it often doesn’t) it isn’t chametz even though it has the same characteristics as se’or (see Mechiltah 9:19 on Sh’mos 12:19) and one may own it on Pesach. [The process of “fermentation” and the possible chametz concerns it raises will be discussed below]. Thus, se’or is concentrated yeast but the yeast which is commonly sold in stores is not se’or.

Brewer’s yeast is yeast recovered from beer production (discussed below). It is similar to se’or and one may not own it (derive benefit from it or eat it) on Pesach.

Beer and whisky

If barley is soaked in water under proper conditions, it ferments into beer, and since the barley sat in water for more than 18 minutes, beer is chametz (Shulchan Aruch 442:5). Beer contains approximately 5% alcohol and people who want a drink with a higher alcohol content do the following. The grain is allowed to ferment until it reaches about 12-13% and then the alcohol is separated from (some of) the water using a process called “distillation” to produce whisky which contains 30-95% alcohol. The consensus of the Poskim is that whisky produced from one of the 5 grains is considered chametz even though it went through the process of distillation (see Shulchan Aruch Y.D. 92:8 & 123:24, and Mishnah Berurah 442:4). Even if the whisky is made from corn or another kitnios grain, there are a number of other reasons why it may be chametz:

1. The watery liquid that remains after distillation is called “backset” and is often used in creating another batch of whisky. Thus, even if the grain used in creating the whisky is kitnios, the water may be from a chametz whisky.

2. Before the yeast ferments the grain, the grain’s starch must be broken-down into individual glucose molecules, and this is traditionally done with barley malt (discussed above). Since the chametz barley malt plays such a crucial role in the creation of the whisky (and also dramatically changes the taste of the grain before it is fermented), the barley malt is considered a davar hama’amid and one may not own such whisky on Pesach (see Shulchan Aruch 442:5 and Mishnah Berurah 442:25).

As such, all types of whisky should be treated as chametz unless they are specifically certified as kosher for Pesach.

Vinegar

Vinegar is created when alcohol is (re)fermented, and the primary concern with vinegar is the source of the alcohol. As the name implies, malt vinegar is made from malt or beer which we’ve seen is chametz, and therefore malt vinegar is definitely chametz. In contrast, wine vinegar and apple cider vinegar are made from wine and apple cider which aren’t chametz. However, due to the possibility that the equipment used and/or the processing aids are chametz, it is prudent to only consume wine or apple cider vinegar which is certified as kosher for Pesach.

The more difficult question is the Pesach status of white distilled vinegar, as follows. White distilled vinegar is made from distilled alcohol (described above) and the most serious concern is whether the grain used was chametz (e.g. wheat), kitnios (e.g. corn), or something innocuous (e.g. potatoes). Additional concerns stem from questions about the equipment, enzymes, yeasts, and nutrients used in creating the alcohol and vinegar. [The nutrients are generally batel b’shishim but some Poskim hold that since they are intentionally added to the vinegar they aren’t batel; this issue, discussed in Magen Avraham 442:1, Nodah B’yehudah Y.D. II:56, Mishnah Berurah 447:14 and others, is beyond the scope of this article]. In addition, the fermentation of vinegar always begins with a “starter” taken from a previous batch of vinegar (similar to the way se’or is used) and if that starter is chametz, the entire batch will be forbidden.

The question of whether grain-based/distilled vinegar is chametz has far-reaching implications because many foods are preserved with vinegar (e.g. pickles, olives) and vinegar is a prime ingredient in many condiments (e.g. ketchup, mustard, mayonnaise, salad dressing), and in general it is distilled vinegar which is used in these applications. Certainly, any food containing vinegar shouldn’t be consumed on Pesach unless the food is specifically certified for Pesach use. But do the concerns with vinegar mean that we must destroy or sell all of the products in my pantry which contain vinegar?

As a result of the concerns outlined above, many Rabbonim recommend that people whose minhag is to not sell chametz gamur, shouldn’t sell (or retain possession) of vinegar-containing products on Pesach. However, others with knowledge of the food industry argue that due to the abundance of corn in the United States, the overwhelming majority of the vinegar sold and used in the United States does not contain chametz (although it does contain kitnios). Therefore, since there isn’t any reasonable way for the average consumer to figure out whether the vinegar in their ketchup (for example) is chametz, they may rely on the rov (majority) and assume that the vinegar is not chametz at least to the extent that it may/should be sold to a non-Jew. As with all matters of halacha, one should consult with their local Rav. It is noteworthy that the aforementioned leniency does not necessarily apply to (a) vinegar or vinegar-containing products from other countries and (b) organic vinegar (even if it is produced in the United States, due to the difficulty in obtaining organic corn).

Pesach products are generally made with white distilled vinegar which is specially-made without any chametz or kitnios concerns. However, some companies choose to substitute glacial acetic acid for the vinegar in their Pesach products. Glacial acetic acid is chemically identical to vinegar, but is made from petroleum feedstock as opposed to being fermented, and poses little Pesach concern.

Enzymes, vitamins, flavors and other complex issues

Microbiology has played a great role in the advances in food technology in the past few decades. Food scientists have identified numerous microorganisms which can either serve as or help to create, enzymes (see below), vitamins (e.g. Riboflavin, Vitamin B12), flavorful chemicals (e.g. MSG) and other items (e.g. xanthan gum, citric acid, yeast). In addition, scientists have learnt new ways to react chemicals with one another (and use other methods) to create emulsifiers, acidulants, sweeteners, flavors and other chemicals (e.g. polysorbates, ascorbic acid, aspartame, esters, magnesium citrate). This technology has allowed food scientists to create an array of foods which were inconceivable 50 years ago, and to improve on the way that they produce “older” foods.

Of all these items, enzymes have arguably had the most far-reaching affect. Enzymes are chemicals which act as a catalyst for change in other items. A common example is rennet which causes milk to coagulate into cheese, but the range of uses goes well beyond cheese. One enzyme liquefies and sweetens corn into corn syrup so that another enzyme can make it even sweeter and become the high fructose corn syrup used to sweeten soft drinks. An enzyme is used to create the “right” kind of sugar molecule so that hard-candies won’t stick to the wrapper, and a different one makes sure that beer doesn’t get cloudy when its put in the refrigerator.

The kashrus issues raised by all of this technology is beyond the scope of this article, but one issue is quite relevant to our discussion. One of the prime ingredients used in making just about all of the items discussed above is “glucose” (a.k.a. sugar), and glucose can be created from any starch, which means that these items may be wheat (chametz), corn or rice (kitnios), sweet potatoes (kosher for Pesach) or something else, depending on what is available in the country where the glucose is being produced. This issue is further complicated by the emergence of the “global marketplace” where it may be cheaper to buy xanthan gum from France or China than from the local producer. Additionally, many of the ingredients listed above are used in tiny proportions which would theoretically be batel b’shishim, and Poskim have taken different positions as to which of these serve as a davar hama’amid and/or a milsah d’avidah lit’amah, which can’t be batel.

In light of the seriousness of eating chametz on Pesach, its obvious that no one would consider eating any food on Pesach which contains (or may contain) any of these ingredients, unless the food is certified as kosher for Pesach. [Many children and adults must consume baby formula, soy/rice beverages or nutritional supplements (which cannot be certified for Pesach since they contain kitnios) and require information as to whether those items contain chametz. That issue is beyond the scope of this article and will IY”H be dealt with separately]. Some Rabbonim say that for the same reason one shouldn’t own any of these items on Pesach, but as noted above regarding vinegar, others argue that one may rely on the fact that the overwhelming majority of these items sold and used in the United States do not contain chametz (although they contain kitnios). As with all matters of halacha, one should consult with their local Rav.

Chag Kasher V’sameach

By: Rabbi Avraham Juravel

Pesach Kashrus professionals are familiar with the intricacies of ingredients and food production. Often, consumers who have health concerns contact kashrus agencies in order to obtain information about foods and ingredients. This is especially true when it comes to Pesach. Before Pesach, the consumer information lines at the major Kashrus agencies are constantly ringing. Many of these consumers ask question about Pesach and their health needs. This article will discuss some of the ways in which Pesach certified foods may impact on health issues. However, it is important to note that kashrus agencies and Rabbonim are not health specialists. Persons who need guidance with respect to health matters should obtain advice from qualified health specialists, not from kashrus agencies.

Wheat

It is important to be aware if the problem is gluten intolerance, celiac, or a true allergy. These three conditions vary significantly. Gluten intolerance is a nuisance. If wheat gluten is consumed by a gluten intolerant person the results may be stomach aches, diarrhea, and general malaise. Similar symptoms are experienced by people who suffer from a celiac condition, however, the similarity stops here. Celiac is a malabsorption problem that affects the intestines. Ingesting gluten triggers their immune system to launch an attack on the small intestine. Thus, every time a person with celiac consumes gluten, the small intestines are damaged. The long term cumulative effects of consuming gluten can be devastating for a celiac person. Consequently, such an individual must not consume any gluten. Celiac is not a life threatening disease. However, allergies can be life threatening. An allergic person exposed to an allergen could experience an anaphylactic shock and stop breathing. Therefore, one must be aware whether wheat must be avoided because of gluten intolerance, celiac disease or allergies.

The US government has determined that an item is ‘gluten free’ at 20 ppm (parts per million) of gluten. For allergies, the threshold is 0 ppm. I would strongly recommend that anyone with an allergy to wheat or celiac disease ascertain whether the manufacturer uses matzo meal or cake meal in other products. If the answer is positive, it is likely that even the items not containing matzo meal may contain some gluten that can even exceed the government threshold.

There is no substitute for reading labels. Wheat can be listed as matzo, matzo meal, cake meal, farfel, egg matzo or matzo balls. Even after all is said and done, there are numerous safe items available for Pesach, which include but are not limited to, candies, chocolate, catsup, jam, jelly, spaghetti and even pizza. In fact, there are more wheat free products available for Pesach than during the rest of the year. A significant number of people that suffer from gluten related conditions, Jewish and non Jewish, take advantage of the many gluten free products available for Pesach .

For those suffering from wheat allergies, or celiac disease, who are contemplating a vacation at a Passover certified hotel, it would be prudent to limit themselves to a non-gebroks program. This means that no matzo or matzo based product (such as matzo meal) will be used in any food preparation in the kitchen. There will be wheat based matzo served with the meals but it will not be used in the kitchen in food preparation. Matzo will be placed in a box on the table. While there are programs that advertise “non-gebroks” available, it would not be safe for someone who is allergic to wheat or a celiac person to participate in such a program. As we discussed earlier, gluten free products must meet a threshold of less than 20 ppm (parts per million) gluten. For allergies, this 20 ppm threshold is not sufficient. The number needed is ZERO. A kitchen that is preparing both gebroks and non-gebroks food would have difficulty meeting this standard.

It is feasible for allergic and celiac people to be at a hotel for Passover. If they gather a group with sufficient numbers, then a small hotel can host them. I know of several hotels that operate Passover programs for small crowds of 100-150 people. It takes some time to organize such a group, but it can be done. Nothing is impossible.

Nuts

Tree nuts are also considered an allergen. Typically, nuts are used in charoses. It is customary to use both almonds and walnuts in charoses. For someone allergic to nuts, I would recommend the recipe for charoses be apples, figs, dates, pomegranates, and wine. There is no question that the mitzvah of charoses can be fulfilled by using this recipe. Peanuts are also a common allergen. However, even though Rav Moshe Feinstein writes that peanuts are not Kitniyos, most Jews of Ashkenzic extraction do not use peanuts on Pesach.

Consumers who are concerned about nuts should know that kernel paste is another name for ground nuts. Most Passover certified bakeries use kernel paste as a base for their products. Most of the cakes and cookies certified Kosher for Passover contain nuts in some form or another. A person allergic to nuts should avoid commercially baked products. Even if a bakery produces cakes and cookies without nuts, as long as nuts are used in the facility it may be dangerous for an allergic person to eat them. It is quite possible that the ppm of nuts in the air is quite high. This does not imply that an allergic person cannot eat any cake or cookies on Pesach. There are many recipes for different types of cakes and cookies that do not contain nuts. You may be surprised by how many different types of pastries can be produced from potato starch, eggs, oil, sugar, honey, cocoa, salt and spices. Sponge cakes, marble cakes, chocolate loaves, brownies, jelly rolls, seven layer cake, and cookies are only some of the items that can be made without any nuts.

Dairy

For those with an allergy to dairy products, chocolate should not be part of their diet year round; not just on Passover. Although there are chocolate products that are certified parve, however, for allergies no chances should be taken. Most chocolate manufacturers who produce both dairy and parve products have separate lines for the dairy and the parve products. However, separate lines do not guarantee a dairy-free product. At some facilities, the separate lines start at the later stage of processing, such as the refiners and conches, where the product is heated, and not at the earlier stages where the powder mixers can be used for both dairy and parve powders. While the mixers are adequately cleaned out between the dairy and parve mixes in order to allow the mix to be called parve, however, from an allergen point of view, it is woefully inadequate. The next part of the chocolate process to share equipment is the mold. Since the liquid chocolate poured into the mold is not very hot (generally less than 100 degrees), a cleanup, rather than a full koshering suffices. From an allergen standpoint , there are probably more than 0 ppm in parve chocolate. Whether it is Pesach or all year around, someone allergic to dairy should refrain from chocolate.

The importance of reading the ingredient statement on the label of any manufactured food cannot be understated. If a person has an allergy to any food product, whether it is wheat, eggs, nuts, dairy, or whatever, he may be taking his life into his hands by not reading labels. I would recommend that he carry a magnifying glass with him in order to read the small print. Remember, as one ages, the print seems to become smaller.

Let me end this article by wishing everyone a Kosher and healthy Pesach . Remember, there is no place in the Torah that requires one to become sick during Pesach. If there are health issues involved, please consult a health specialist and your Rav.