Sefirat Ha’Omer - Counting the Omer
The departure of the Jews from Egypt was only the beginning of our redemption. The Exodus actually culminated in the giving of the Torah at Mount Sinai, which is commemorated by the holiday of Shavuot. This connection is clearly marked through the Sefirat HaOmer, the counting of the Omer.
I. Leviticus 23:15 instructs us to count the 49 days immediately following the first night of Passover. Seven weeks (49 days) after Passover is the holiday of Shavuot.
A. Every night, starting with the night of the second Seder, a blessing is said and the new day is counted.
1. The blessing is as follows:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu ahl s'feerat ha'omer.
Blessed are You Lord, our God ruler of the world, who sanctified us through His commandments and commanded us, regarding the counting of the Omer.
a. "Omer" refers to the barley offering that was brought to the Temple on Passover.
2. The blessing is followed by the actual counting of the day. For example: "Today is day one of the Omer"...."Today is eight days, which are one week and one day, of the Omer."
3. The official counting of the day is followed by a prayer for the restoration of the Temple: "The Compassionate One! May He return for us the service of the Temple to its place, speedily in our days. Amen, Selah!"
B. If a person misses the counting of a complete day, counting may be continued on subsequent nights, however, the blessing is no longer recited.
II. The Omer is a Period of Mourning
A. In the times of the Romans, the great Rabbi Akiva, one of Israel's greatest sages, took a group of students with him into hiding so that they could continue to learn Torah, even though it was banned by Roman law. The students, each brilliant in his own right, argued amongst themselves. They stopped treating each other with respect and began showing off their Torah knowledge in order to "one-up" their fellows. As a punishment for this disunity and disrespect, the students all died during the period of Sefirat HaOmer. For this reason, 33 days of Sefirah are considered days of mourning.
1. Depending on custom, the first 33 days of Sefirah, or the last period of Sefirah, starting at the beginning of the month of Iyar, are days of mourning.
B. Restrictions of Sefirah: During the appropriate period of mourning, people refrain from:
1. Cutting hair
2. Buying new clothing
3. Going to live performances of musical entertainment
4. Getting Married
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Monday, March 29, 2010
Celebrating the Seder With Abba
by Rabbi Ephraim Buchwald
American Jews who have some traditional background usually speak of "conducting" a Seder. My friend, RL, once told me that most assimilated Jews who attend a Seder use a different expression: They "sweat it out!"
My father of blessed memory, never "conducted" a Seder, and certainly never "sweated it out". Abba (father) always "prah'vidt" (celebrated) a Seder, as he said in Yiddish. William Safire would probably say he exulted, jubilated or reveled in the Seder.
Abba was the type of Jew who feverishly anticipated Pesach's arrival, and began preparations for his beloved festival long before the customary 30 days. Born in Poland, and arriving at these shores in 1919 at age 16, Abba vividly recalled (and made certain his "Yankee" wife and 3 children recalled) what it was like preparing for Pesach in Biala Podlowska, a small shtetel of 10,000 Jews and 4,000 gentiles near Poland's northeastern border with Russia. The house was literally taken apart piece by piece. The straw mattresses were changed with great fanfare. The shtetel Jews were so poor, that it was usually only at Pesach time that the Hebrew greeting "Tischadesh" ("wear it in good health") was heard, for those lucky enough to have new clothes especially tailored for Pesach.
Abba's vivid memories of Europe never seemed to leave him for even a moment of the 72 years he subsequently dwelt in the USA. My big sister, 12 years my elder, and my little sister, 2 years my elder, and I, watched with eyes aglow, as Abba, unusually late in February or early March, started taking down the special corrugated boxes marked "Pesach" in Hebrew, filled with the Passover dishes and utensils. By then, Abba had already prepared his special "Kosher for Passover sink" -- a new wooden fruit box obtained from the local market. He built it to fit perfectly in the bathtub, where he washed each Pesach plate, glass, spoon, fork, knife and silver utensil with special care and heartfelt devotion.
Abba loved his Pesach dishware with a passion. Each year he would, on numerous occasions, excitedly call his wife and children into his Passover "kitchen" to kvell with him over the beautiful long stemmed exotically colored glass which he had just polished to a high sparkle. (Being one of America's all time great bargain hunters, Abba had probably bought the glass for less than a nickel at Gimbel's or Macy's "double close-out basement remnant sale," long before the cellar had become the fashionable boutique it is today.)
Mother prepared the Seder meal with great care, of course, according to Abba's tastes and abundant instructions. There was a palpable sense of excitement when the Seder began, which is probably not uncommon in many homes. But Abba's enthusiasm was so contagious, that each member of our family approached the Seder in an emotional state approaching ecstacy. We truly felt the Divine presence descending.
The Buchwald family did not "read" the Haggadah, we "chanted" the Haggadah text with the special chanting melody Abba had learned in Biala. All of us were expected to master that chant, and Abba would often repeat a portion of the Haggadah if one of the designated readers missed the proper intonation while leading the chanting. Many songs were sung, often in harmony, and amazingly Abba joyfully allowed his younger children to intrude on his Biala traditions by singing the Passover songs we had learned in the Soloveitchik Yeshiva choir. Everyone was expected to lead a portion of the Haggadah reading -- even poor mother, whom my father often described as possessing the "dearest" (most expensive) Hebrew, having taken countless Hebrew Ulpan classes with limited success. Inevitably, we would convulse with laughter to tears when mother really savaged a particular Hebrew word in her assigned reading.
Each year Abba would tell the same stories -- about the old widow who opened the door for Elijah the Prophet. The sudden light startled the bearded goat who was resting in the backyard. The goat jumped into the old lady's hut, and made shambles of the table. The little old lady, who had already imbibed three cups of wine, begged the "guest": "Reb Elya (Elijah), eat, drink -- but please, don't break the dishes!" Or the limerick about Pharaoh losing his pants. It was more than fun, it was more than spiritual, it was Fantasyland come true.
When we received a "slinky" or a climbing-ladder-man as a reward for returning the Afikoman -- we children were ecstatic. (Much more excited by that gift, than the walkman or CD disc player kids receive today!)
We danced with great fervor at Leshana Haba'a Bi'rushalayim (Next Year in Jerusalem), and sang Adir Hu and Chad Gadyah until the wee hours of the morning. In his traditional steadfastness, Abba would announce each year that if he moved to Israel (which was his lifelong dream), he would insist on celebrating two Seders, because he did not feel that he could fully appreciate only one seder, being too exhausted from the preparations.
The last year of his life (1992), Abba celebrated his Pesach Seder for the first time without his beloved wife of 59 years. He refused to join me or my sisters in Israel, a hotel or at our homes. He wanted to be with his beloved Passover utensils. Sure enough, more than a month before Passover, he began his regular ritual of preparation -- letting us know at each step how beautiful things looked. And so at age 88 1/2 years, he celebrated together with an elderly gentleman friend of his, whom he had invited over for the holiday, and regaled him with his customs, melodies, witticisms, Torah, and the delicious food he had cooked -- the traditional Buchwald fare.
Pesach without Abba has never been the same -- despite the wonderful traditions which he bequeathed to us as our legacy. When Moshiach comes, I have a sneaky suspicion that it will be Abba who will be called upon to lead the celestial Seder--making certain that the angels sing with the proper intonations when they chant the Haggadah.
Reprinted from Bereshith, the Beginners newsletter, March 1993.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
American Jews who have some traditional background usually speak of "conducting" a Seder. My friend, RL, once told me that most assimilated Jews who attend a Seder use a different expression: They "sweat it out!"
My father of blessed memory, never "conducted" a Seder, and certainly never "sweated it out". Abba (father) always "prah'vidt" (celebrated) a Seder, as he said in Yiddish. William Safire would probably say he exulted, jubilated or reveled in the Seder.
Abba was the type of Jew who feverishly anticipated Pesach's arrival, and began preparations for his beloved festival long before the customary 30 days. Born in Poland, and arriving at these shores in 1919 at age 16, Abba vividly recalled (and made certain his "Yankee" wife and 3 children recalled) what it was like preparing for Pesach in Biala Podlowska, a small shtetel of 10,000 Jews and 4,000 gentiles near Poland's northeastern border with Russia. The house was literally taken apart piece by piece. The straw mattresses were changed with great fanfare. The shtetel Jews were so poor, that it was usually only at Pesach time that the Hebrew greeting "Tischadesh" ("wear it in good health") was heard, for those lucky enough to have new clothes especially tailored for Pesach.
Abba's vivid memories of Europe never seemed to leave him for even a moment of the 72 years he subsequently dwelt in the USA. My big sister, 12 years my elder, and my little sister, 2 years my elder, and I, watched with eyes aglow, as Abba, unusually late in February or early March, started taking down the special corrugated boxes marked "Pesach" in Hebrew, filled with the Passover dishes and utensils. By then, Abba had already prepared his special "Kosher for Passover sink" -- a new wooden fruit box obtained from the local market. He built it to fit perfectly in the bathtub, where he washed each Pesach plate, glass, spoon, fork, knife and silver utensil with special care and heartfelt devotion.
Abba loved his Pesach dishware with a passion. Each year he would, on numerous occasions, excitedly call his wife and children into his Passover "kitchen" to kvell with him over the beautiful long stemmed exotically colored glass which he had just polished to a high sparkle. (Being one of America's all time great bargain hunters, Abba had probably bought the glass for less than a nickel at Gimbel's or Macy's "double close-out basement remnant sale," long before the cellar had become the fashionable boutique it is today.)
Mother prepared the Seder meal with great care, of course, according to Abba's tastes and abundant instructions. There was a palpable sense of excitement when the Seder began, which is probably not uncommon in many homes. But Abba's enthusiasm was so contagious, that each member of our family approached the Seder in an emotional state approaching ecstacy. We truly felt the Divine presence descending.
The Buchwald family did not "read" the Haggadah, we "chanted" the Haggadah text with the special chanting melody Abba had learned in Biala. All of us were expected to master that chant, and Abba would often repeat a portion of the Haggadah if one of the designated readers missed the proper intonation while leading the chanting. Many songs were sung, often in harmony, and amazingly Abba joyfully allowed his younger children to intrude on his Biala traditions by singing the Passover songs we had learned in the Soloveitchik Yeshiva choir. Everyone was expected to lead a portion of the Haggadah reading -- even poor mother, whom my father often described as possessing the "dearest" (most expensive) Hebrew, having taken countless Hebrew Ulpan classes with limited success. Inevitably, we would convulse with laughter to tears when mother really savaged a particular Hebrew word in her assigned reading.
Each year Abba would tell the same stories -- about the old widow who opened the door for Elijah the Prophet. The sudden light startled the bearded goat who was resting in the backyard. The goat jumped into the old lady's hut, and made shambles of the table. The little old lady, who had already imbibed three cups of wine, begged the "guest": "Reb Elya (Elijah), eat, drink -- but please, don't break the dishes!" Or the limerick about Pharaoh losing his pants. It was more than fun, it was more than spiritual, it was Fantasyland come true.
When we received a "slinky" or a climbing-ladder-man as a reward for returning the Afikoman -- we children were ecstatic. (Much more excited by that gift, than the walkman or CD disc player kids receive today!)
We danced with great fervor at Leshana Haba'a Bi'rushalayim (Next Year in Jerusalem), and sang Adir Hu and Chad Gadyah until the wee hours of the morning. In his traditional steadfastness, Abba would announce each year that if he moved to Israel (which was his lifelong dream), he would insist on celebrating two Seders, because he did not feel that he could fully appreciate only one seder, being too exhausted from the preparations.
The last year of his life (1992), Abba celebrated his Pesach Seder for the first time without his beloved wife of 59 years. He refused to join me or my sisters in Israel, a hotel or at our homes. He wanted to be with his beloved Passover utensils. Sure enough, more than a month before Passover, he began his regular ritual of preparation -- letting us know at each step how beautiful things looked. And so at age 88 1/2 years, he celebrated together with an elderly gentleman friend of his, whom he had invited over for the holiday, and regaled him with his customs, melodies, witticisms, Torah, and the delicious food he had cooked -- the traditional Buchwald fare.
Pesach without Abba has never been the same -- despite the wonderful traditions which he bequeathed to us as our legacy. When Moshiach comes, I have a sneaky suspicion that it will be Abba who will be called upon to lead the celestial Seder--making certain that the angels sing with the proper intonations when they chant the Haggadah.
Reprinted from Bereshith, the Beginners newsletter, March 1993.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Friday, March 26, 2010
The Lasy Days: Yom Tov
Candle Lighting
* Shabbat and all Jewish holidays always begin at sunset of the evening before. On the Sabbath and Yom Tov [festival] candles are lit 18 minutes before sunset to welcome the holiday. On the second night of Yom Tov, candles are lit no earlier than one hour after sunset.
* Two candles (minimum) are lit, then both hands are waved towards the face, symbolically drawing in the light of the candles and the sanctity of the Sabbath/Yom Tov. The eyes are covered and the blessing is recited. On the second night, Saturday night, the blessing is said first, without the Shabbat addition, and only then are the candles lit (from a pre-existing flame).
On Friday night, insert the bracketed words:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu l’hahd’leek nayr shel [Shabbat v’] Yom Tov.
Blessed are you Lord, our God, Ruler of the world, who sanctified us through His commandments and commanded us to kindle the lights of [the Sabbath and] Yom Tov (festival).
On the last days of Passover one does not add the additional blessing, sheh'heh'cheh'yanu, as one does on other festivals.
Evening services are held in the synagogue.
Evening Festival Meal
A festive meal is eaten, preceded by the Festival Kiddush, ritual washing of the hands and Ha'Motzee, which is made over two whole matzot. The meal is followed by the Grace After Meals with the addition of Y'aleh V'Yavo, "May there rise and come...", in honor of the holiday, and the Harachamon for the festival.
Because Yom Tov and Shabbat overlap, be sure to include all the Shabbat additions on Friday night and Saturday. On Saturday night, the festival Kiddush is altered to include Havdalah for the conclusion of Shabbat.
Changes in the Morning Synagogue Service
During Shacharit, the morning service, the Festival Amidah is recited.
Hallel: Hallel is a collection of Psalms that are recited on the festivals and Rosh Chodesh (the new month). Only the Half-Hallel is recited after the first (two) days of Passover. Hallel can be found in the siddur (Jewish prayerbook).
The Torah Reading
* On the seventh day of Passover, Exodus 13:17-15:26 is read in synagogue.
* On the second day of Passover, Deuteronomy 14:22-16:17 is read in synagogue.
*
The maftir (additional reading) on both days is Numbers 28:26-31.
The haftorah (prophetic message) on the seventh day is from the Samuel II 22:1-51.
The haftorah on the second day is from Isaiah 10:32-12:6.
Yizkor - The Memorial Service
* The Yizkor Memorial Service is recited on the last day of all festivals -- Passover, Shavuot, Sukkot and on Yom Kippur.
* While those who have passed away are no longer able to effect their own spiritual growth, the deeds of their children may result in additional merit for their souls.
* According to some Ashkenazic customs, those whose parents are both living leave the sanctuary during Yizkor. In Sephardic custom, everyone remains in the sanctuary while the cantor recites Yizkor.
Daytime Festival Meals
A festive meal is eaten, preceded by the daytime festival Kiddush, ritual washing of the hands and HaMotzee, which is made over two whole matzot. The meal is followed by the Grace After Meals with the addition of Y'aleh V'Yavo, "May there rise and come...", in honor of the holiday and the Harachamon for the festival.
Mincha
The afternoon service is recited with the special Festival Amidah (and the special insertions for Shabbat, as well as including the weekly Torah reading for Shabbat Mincha, when applicable).
Havdalah
At the conclusion of the second day of Yom Tov, Havdalah, separating holy days from week days, is recited in the evening Amidah. This Havdalah is followed by the formal Havdalah, which consists of only the blessing over grape juice (HaGafen) and the Havdalah blessing (HaMavdil), which can be found in the prayer book.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
* Shabbat and all Jewish holidays always begin at sunset of the evening before. On the Sabbath and Yom Tov [festival] candles are lit 18 minutes before sunset to welcome the holiday. On the second night of Yom Tov, candles are lit no earlier than one hour after sunset.
* Two candles (minimum) are lit, then both hands are waved towards the face, symbolically drawing in the light of the candles and the sanctity of the Sabbath/Yom Tov. The eyes are covered and the blessing is recited. On the second night, Saturday night, the blessing is said first, without the Shabbat addition, and only then are the candles lit (from a pre-existing flame).
On Friday night, insert the bracketed words:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu l’hahd’leek nayr shel [Shabbat v’] Yom Tov.
Blessed are you Lord, our God, Ruler of the world, who sanctified us through His commandments and commanded us to kindle the lights of [the Sabbath and] Yom Tov (festival).
On the last days of Passover one does not add the additional blessing, sheh'heh'cheh'yanu, as one does on other festivals.
Evening services are held in the synagogue.
Evening Festival Meal
A festive meal is eaten, preceded by the Festival Kiddush, ritual washing of the hands and Ha'Motzee, which is made over two whole matzot. The meal is followed by the Grace After Meals with the addition of Y'aleh V'Yavo, "May there rise and come...", in honor of the holiday, and the Harachamon for the festival.
Because Yom Tov and Shabbat overlap, be sure to include all the Shabbat additions on Friday night and Saturday. On Saturday night, the festival Kiddush is altered to include Havdalah for the conclusion of Shabbat.
Changes in the Morning Synagogue Service
During Shacharit, the morning service, the Festival Amidah is recited.
Hallel: Hallel is a collection of Psalms that are recited on the festivals and Rosh Chodesh (the new month). Only the Half-Hallel is recited after the first (two) days of Passover. Hallel can be found in the siddur (Jewish prayerbook).
The Torah Reading
* On the seventh day of Passover, Exodus 13:17-15:26 is read in synagogue.
* On the second day of Passover, Deuteronomy 14:22-16:17 is read in synagogue.
*
The maftir (additional reading) on both days is Numbers 28:26-31.
The haftorah (prophetic message) on the seventh day is from the Samuel II 22:1-51.
The haftorah on the second day is from Isaiah 10:32-12:6.
Yizkor - The Memorial Service
* The Yizkor Memorial Service is recited on the last day of all festivals -- Passover, Shavuot, Sukkot and on Yom Kippur.
* While those who have passed away are no longer able to effect their own spiritual growth, the deeds of their children may result in additional merit for their souls.
* According to some Ashkenazic customs, those whose parents are both living leave the sanctuary during Yizkor. In Sephardic custom, everyone remains in the sanctuary while the cantor recites Yizkor.
Daytime Festival Meals
A festive meal is eaten, preceded by the daytime festival Kiddush, ritual washing of the hands and HaMotzee, which is made over two whole matzot. The meal is followed by the Grace After Meals with the addition of Y'aleh V'Yavo, "May there rise and come...", in honor of the holiday and the Harachamon for the festival.
Mincha
The afternoon service is recited with the special Festival Amidah (and the special insertions for Shabbat, as well as including the weekly Torah reading for Shabbat Mincha, when applicable).
Havdalah
At the conclusion of the second day of Yom Tov, Havdalah, separating holy days from week days, is recited in the evening Amidah. This Havdalah is followed by the formal Havdalah, which consists of only the blessing over grape juice (HaGafen) and the Havdalah blessing (HaMavdil), which can be found in the prayer book.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Thursday, March 25, 2010
Chol Hamoed: The Interim Days
Passover is a 7 day holiday (8 days outside of Israel). The first day and the last day (first two days and last two days outside of Israel) are Yamim Tovim - days which are kept like Sabbath (Cooking from an existing flame and carrying, however, are permitted). The in between days are known as Chol HaMoed - weekday of the festival.
* During Chol HaMoed, it is customary to continue the holiday spirit and avoid unnecessary work. Many people do not go to work, avoid shopping, and try to refrain from such chores as laundry, except for that which is essential for the holiday.
* The prohibition of eating chametz continues throughout the holiday.
* In the synagogue, the Torah is read and Half-Hallel (festive Psalms) and Mussaf (the additional service) are added to the daily service.
* On Shabbat of Chol HaMoed (or if Shabbat falls on the seventh day of Passover), Shir HaShirim, Song of Songs, is read before the Torah Reading. This is an Ashkenazic custom.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
* During Chol HaMoed, it is customary to continue the holiday spirit and avoid unnecessary work. Many people do not go to work, avoid shopping, and try to refrain from such chores as laundry, except for that which is essential for the holiday.
* The prohibition of eating chametz continues throughout the holiday.
* In the synagogue, the Torah is read and Half-Hallel (festive Psalms) and Mussaf (the additional service) are added to the daily service.
* On Shabbat of Chol HaMoed (or if Shabbat falls on the seventh day of Passover), Shir HaShirim, Song of Songs, is read before the Torah Reading. This is an Ashkenazic custom.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Matzah and Jelly Again? Passover Recipes
Throughout the 2000 years of exile, the Jewish nation has dwelled in almost every corner of the world. England, Syria, As Passover approaches, Jews all over the world begin to tremble at the thought of eating matzoh and jelly for 8 days straight! Thankfully, this horrific nightmare does not have to become a reality. There is a delightful array of special Passover recipes to create tasty meals and deserts; and, today's market boasts a variety of Kosher for Passover packaged foods. Fresh fruits and vegetables are also important to the Passover diet, to counteract the binding effect of all that matzoh! The following recipes were taken from "The Kosher Collection", a cookbook produced by the Yeshiva of Hudson County, today called the Yeshiva of North Jersey. They are basic, tried and true recipes, and are a great way to get your feet wet- or shall we say your spoon?
Recipes are labeled Meat, Dairy or Pareve (neither meat or dairy).
Be sure to check that all products purchased have Kosher for Passover certification.
Chremslach (Latkes) Traditional
Yield 10 to 12 Servings
6 to 8 Cooked Potatoes, grated
1 Raw Onion, grated
8 Eggs
2 to 3 tbsp potato starch
1 tsp salt
1/8 tsp pepper
1/2 tsp onion powder (optional)
Mix all Ingredients together thoroughly in a large bowl. (Fries better if left for 1/2 hour to 1 hour in refrigerator.) Heat 1/4 inch deep oil on high heat. Drop batter by rounded tablespoon into hot oil. When starting to cook, lower heat to medium. Flatten latkes with a fork. Fry for 2 minutes on one side until light brown; turn and brown on other side.
Charoset (Pareve) Rosalind Rosenbaum
This delicious combination of wine, nuts, and apples is eaten at the Seder to commemorate the mortar which the Jews were forced to build with in Egypt. You can spread it on Matzoh, or eat it straight from the jar. (No double dipping!) There are many variations, here is a basic one.
1 C. nuts (finely chopped) cinnamon to taste
1 apple (grated) sweet red wine
dash of ginger 1 tablespoon of brown or white sugar
Mix together nuts, apple, cinnamon, ginger and sugar. Add wine slowly until the mixture has reached a paste-like consistency. Adjust seasonings to taste.
Passover Rolls (Pareve) Estelle Kushner
3/4 cup of water 1 pinch of salt
1/4 cup of oil 3 eggs
1 cup of matzah meal 1 tablespoon of sugar
Boil water and oil, pour immediately over matzah meal, salt, and sugar. Cool. Add eggs one at a time. Mix. Grease baking sheet very well. Form small balls, making a hole in the middle. Bake for 15 minutes in 375 oven. Yields 12 rolls.
Passover Squash Kugel (Pareve) Debby Goldman
1 ½ green squash, peeled 1 cup of potato starch
1 med. onion Salt and pepper to taste
4 eggs (separated)
Grate the squash and onion; there should be approximately 1 to 1 ½ cups of grated squash. Add squash to beaten egg yolks, and stir in potato starch. Beat egg whites until stiff and add to squash mixture. Season with salt and pepper, bake in greased 8x8 pan at 350 for 50 minutes.
Passover Crepes With Mushroom Sauce (pareve) Rachel Goldberg
5 eggs
1/2 cup of potato starch
Pinch of salt
3 Tablespoons of water
Mix all ingredients. Heat a small circular skillet with a bit of oil. Pour in some of the batter. Pick up the pan and rotate it, so the crepe leaf is thin. Once it has cooked through (about 40 seconds to 1 min) pick up the pan and bang the leaf out on to a clean dish towel. Repeat until all batter is used up.
Filling: Boil 4 potatoes, mash with fried onions and salt. Fill leaves with potato mixture, fry.
Mushroom Sauce:
2 onions 1 teaspoon of sugar
2 cups of diced mushrooms 1 cup Water
salt and pepper to taste 1/4 cup of dry white wine
2 heaping tablespoons of potato starch
Saute 2 onions, add 2 cups of diced mushrooms. Add salt and pepper to taste + 1 teaspoon of sugar. Slowly stir in 3/4 cup of water + 1/4 cup of dry white wine. Add 2 Tablespoons of potato starch mixed with 1/4 cup of cold water. Stir constantly until mixture thickens (about 2 minutes). Pour over crepes and serve immediately. Garnish with fresh parsley, if desired.
Matzo Brei (pareve)
4 matzot salt and pepper
warm water 1 onion
4 eggs
Soak Matzot in warm water. Drain and squeeze out excess water. Beat eggs and seasonings, mix well with matzot. Heat oil, dice & saute onion, mix with matzoh mixture, form into patties, fry in oil. For a lower fat version, bake the patties.
Passover Apple Cake (Pareve)
3/4 c. of cake meal ½ teaspoon of salt
3/4 c. of potato starch 4 apples (peeled and thinly sliced)
2 1/3 c. of sugar 2 teaspoons of cinnamon
5 eggs (separated) 1 teaspoon of vanilla
1 c. of orange juice
Preheat oven to 325. Mix cake meal, potato starch and 1 ½ cups of sugar in one bowl. Make a well in the center, and drop in the egg yolks. Add orange juice and vanilla, beat until smooth.
In another bowl, beat the egg whites and salt until stiff. Gradually beat in ½ cup of sugar, and continue beating until very stiff. Fold into batter and pour into greased 9x13 inch baking pan. Arrange apple slices on top. Combine the remaining 1/3 cup of sugar and the cinnamon. Sprinkle over apples, bake 45 min-1hr or until done.
Passover Sponge Cake (pareve) Shirley Sobel
9 large eggs 3/4 cup of mazoh cake meal
1 cup sugar 1/4 cup of potato starch
3/4 cup of orange juice Pinch of salt
1 teaspoon of lemon juice
Beat egg yolks; add sugar, beating until thick and lemon colored. Gradually add the orange and lemon juice. Add the matzah cake meal, potato starch and salt. Beat for 5 to 8 minutes on low speed.
In a second bowl, beat egg whites until they stand in peaks. Gently fold in the egg yolk mixture.
Bake in a 350 oven for 1 hour using a tube pan. Do not grease pan or cake will not rise.
When the cake is done, remove immediately, turn upside down on a soda bottle to cool. When cake is completely cooled, cut around the edges with a knife and remove the inner pan. Using knife loosen bottom and slice.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Recipes are labeled Meat, Dairy or Pareve (neither meat or dairy).
Be sure to check that all products purchased have Kosher for Passover certification.
Chremslach (Latkes) Traditional
Yield 10 to 12 Servings
6 to 8 Cooked Potatoes, grated
1 Raw Onion, grated
8 Eggs
2 to 3 tbsp potato starch
1 tsp salt
1/8 tsp pepper
1/2 tsp onion powder (optional)
Mix all Ingredients together thoroughly in a large bowl. (Fries better if left for 1/2 hour to 1 hour in refrigerator.) Heat 1/4 inch deep oil on high heat. Drop batter by rounded tablespoon into hot oil. When starting to cook, lower heat to medium. Flatten latkes with a fork. Fry for 2 minutes on one side until light brown; turn and brown on other side.
Charoset (Pareve) Rosalind Rosenbaum
This delicious combination of wine, nuts, and apples is eaten at the Seder to commemorate the mortar which the Jews were forced to build with in Egypt. You can spread it on Matzoh, or eat it straight from the jar. (No double dipping!) There are many variations, here is a basic one.
1 C. nuts (finely chopped) cinnamon to taste
1 apple (grated) sweet red wine
dash of ginger 1 tablespoon of brown or white sugar
Mix together nuts, apple, cinnamon, ginger and sugar. Add wine slowly until the mixture has reached a paste-like consistency. Adjust seasonings to taste.
Passover Rolls (Pareve) Estelle Kushner
3/4 cup of water 1 pinch of salt
1/4 cup of oil 3 eggs
1 cup of matzah meal 1 tablespoon of sugar
Boil water and oil, pour immediately over matzah meal, salt, and sugar. Cool. Add eggs one at a time. Mix. Grease baking sheet very well. Form small balls, making a hole in the middle. Bake for 15 minutes in 375 oven. Yields 12 rolls.
Passover Squash Kugel (Pareve) Debby Goldman
1 ½ green squash, peeled 1 cup of potato starch
1 med. onion Salt and pepper to taste
4 eggs (separated)
Grate the squash and onion; there should be approximately 1 to 1 ½ cups of grated squash. Add squash to beaten egg yolks, and stir in potato starch. Beat egg whites until stiff and add to squash mixture. Season with salt and pepper, bake in greased 8x8 pan at 350 for 50 minutes.
Passover Crepes With Mushroom Sauce (pareve) Rachel Goldberg
5 eggs
1/2 cup of potato starch
Pinch of salt
3 Tablespoons of water
Mix all ingredients. Heat a small circular skillet with a bit of oil. Pour in some of the batter. Pick up the pan and rotate it, so the crepe leaf is thin. Once it has cooked through (about 40 seconds to 1 min) pick up the pan and bang the leaf out on to a clean dish towel. Repeat until all batter is used up.
Filling: Boil 4 potatoes, mash with fried onions and salt. Fill leaves with potato mixture, fry.
Mushroom Sauce:
2 onions 1 teaspoon of sugar
2 cups of diced mushrooms 1 cup Water
salt and pepper to taste 1/4 cup of dry white wine
2 heaping tablespoons of potato starch
Saute 2 onions, add 2 cups of diced mushrooms. Add salt and pepper to taste + 1 teaspoon of sugar. Slowly stir in 3/4 cup of water + 1/4 cup of dry white wine. Add 2 Tablespoons of potato starch mixed with 1/4 cup of cold water. Stir constantly until mixture thickens (about 2 minutes). Pour over crepes and serve immediately. Garnish with fresh parsley, if desired.
Matzo Brei (pareve)
4 matzot salt and pepper
warm water 1 onion
4 eggs
Soak Matzot in warm water. Drain and squeeze out excess water. Beat eggs and seasonings, mix well with matzot. Heat oil, dice & saute onion, mix with matzoh mixture, form into patties, fry in oil. For a lower fat version, bake the patties.
Passover Apple Cake (Pareve)
3/4 c. of cake meal ½ teaspoon of salt
3/4 c. of potato starch 4 apples (peeled and thinly sliced)
2 1/3 c. of sugar 2 teaspoons of cinnamon
5 eggs (separated) 1 teaspoon of vanilla
1 c. of orange juice
Preheat oven to 325. Mix cake meal, potato starch and 1 ½ cups of sugar in one bowl. Make a well in the center, and drop in the egg yolks. Add orange juice and vanilla, beat until smooth.
In another bowl, beat the egg whites and salt until stiff. Gradually beat in ½ cup of sugar, and continue beating until very stiff. Fold into batter and pour into greased 9x13 inch baking pan. Arrange apple slices on top. Combine the remaining 1/3 cup of sugar and the cinnamon. Sprinkle over apples, bake 45 min-1hr or until done.
Passover Sponge Cake (pareve) Shirley Sobel
9 large eggs 3/4 cup of mazoh cake meal
1 cup sugar 1/4 cup of potato starch
3/4 cup of orange juice Pinch of salt
1 teaspoon of lemon juice
Beat egg yolks; add sugar, beating until thick and lemon colored. Gradually add the orange and lemon juice. Add the matzah cake meal, potato starch and salt. Beat for 5 to 8 minutes on low speed.
In a second bowl, beat egg whites until they stand in peaks. Gently fold in the egg yolk mixture.
Bake in a 350 oven for 1 hour using a tube pan. Do not grease pan or cake will not rise.
When the cake is done, remove immediately, turn upside down on a soda bottle to cool. When cake is completely cooled, cut around the edges with a knife and remove the inner pan. Using knife loosen bottom and slice.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Wednesday, March 24, 2010
International Customs of Passover
Throughout the 2000 years of exile, the Jewish nation has dwelled in almost every corner of the world. England, Syria, Russia or Shanghai, no matter the country, Passover has been a time of sacredness to all Jews. Whether from an Ashkenazi or a Sephardi background, the matzah, the maror and the text of the Haggadah unify the Jewish nation. But distance between communities has spiced the flavor of every Seder. While njop.org has presented basic guidelines, below are some unique customs from communities around the world:
Charoset: A tasty food that represents the mortar the Jewish slaves used to build Pharaoh's cities, the recipe varies between communities. Most Ashkenazic communities make their charoset based on walnuts, apples and wine. The Persian community mixes spices with such fruits and nuts as bananas, oranges, pistachios, pomegranates and dates. Another Sephardic charoset recipe is made by boiling dates into a thick liquid, straining it and adding chopped walnuts. Venetian Jews blend chestnut paste and apricots.
Gebrachts: In Yiddish, the word gebruchts means broken and refers to foods prepared by cooking or baking matzah or matzah meal with liquids. This stringency, adhered to by most Chasidic communities, as well as many non-Chasidic Ashkenazim, is based upon the fear that raw flour may still be found in the cooked matzah and, when mixed with a liquid, will become chametz. For those who choose to not eat gebrachts matzah balls and matzah brei, favorites throughout the Ashkenazi world, are off the menu.
Yachatz (The Breaking of the Middle Matzah): In some Sephardi communities, the Seder leader attempts to break the middle matzah into the shape of letters. Syrians break the matzah in the shape of the Hebrew letters dalet and vav. Maghreban break it to form the 2 components of the Hebrew letter heh. (Note: hiding and stealing the afikoman is an Ashkenazi, not a Sephardi tradition
Re-enacting the Exodus: A pervasive custom throughout the Sephardi communities is to dramatize the Exodus. Generally this takes place immediately following Yachatz, the breaking of the middle matzah, or after Ha Lachma Anya, the first paragraph of the Maggid section.
The basic script for this dramatization is as follows:
Person holding the afikoman:"Their remaining possessions tied up in their bags on their shoulders and the children of Israel did as Moses commanded."
Other Seder Participants: "From where are you coming?"
Afikoman holder: "From Egypt."
Participants: "Where are you going to?"
Afikoman holder: "To Jerusalem."
Participants: "What are your supplies?"
Afikoman holder: "Matzah and Maror."
This ceremony varies not only as to when it is said, but who says it (sometimes only the leader, sometimes one child gets up and knocks on door before the dialogue begins, and sometimes each participant of the Seder holds the afikoman in turn), and how the afikoman is wrapped and held (in a napkin or a bag, held on the right shoulder or thrown over the shoulder).
Re-enacting the Exodus–a second version: In the Yemenite community, the Seder leader rises, throws the afikoman bag over his shoulder like a knapsack and circles the table while leaning on a cane. As he walks about the room, the leader tells the other participants about his experiences and the miracles he witnessed as he came from Egypt.
Dayenu and Scallions: In Afghani, Persian, and other Sephardi homes, the singing of Dayenu is accompanied by the beating of scallions -- Using bunches of scallions or leeks, Seder participants beat each other lightly on the back and shoulders to symbolize the taskmasters whip.
The End of Passover: The last day of Passover is the day on which G-d parted the Reed Sea. Many communities commemorate this great event by gathering together at midnight and reciting the Song of the Sea (Exodus 15).
This is a brief survey of some of the varying traditions within the Jewish community. If you feel NJOP has left off a valuable custom from your community, please email us at jewishtreats@njop.org
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Charoset: A tasty food that represents the mortar the Jewish slaves used to build Pharaoh's cities, the recipe varies between communities. Most Ashkenazic communities make their charoset based on walnuts, apples and wine. The Persian community mixes spices with such fruits and nuts as bananas, oranges, pistachios, pomegranates and dates. Another Sephardic charoset recipe is made by boiling dates into a thick liquid, straining it and adding chopped walnuts. Venetian Jews blend chestnut paste and apricots.
Gebrachts: In Yiddish, the word gebruchts means broken and refers to foods prepared by cooking or baking matzah or matzah meal with liquids. This stringency, adhered to by most Chasidic communities, as well as many non-Chasidic Ashkenazim, is based upon the fear that raw flour may still be found in the cooked matzah and, when mixed with a liquid, will become chametz. For those who choose to not eat gebrachts matzah balls and matzah brei, favorites throughout the Ashkenazi world, are off the menu.
Yachatz (The Breaking of the Middle Matzah): In some Sephardi communities, the Seder leader attempts to break the middle matzah into the shape of letters. Syrians break the matzah in the shape of the Hebrew letters dalet and vav. Maghreban break it to form the 2 components of the Hebrew letter heh. (Note: hiding and stealing the afikoman is an Ashkenazi, not a Sephardi tradition
Re-enacting the Exodus: A pervasive custom throughout the Sephardi communities is to dramatize the Exodus. Generally this takes place immediately following Yachatz, the breaking of the middle matzah, or after Ha Lachma Anya, the first paragraph of the Maggid section.
The basic script for this dramatization is as follows:
Person holding the afikoman:"Their remaining possessions tied up in their bags on their shoulders and the children of Israel did as Moses commanded."
Other Seder Participants: "From where are you coming?"
Afikoman holder: "From Egypt."
Participants: "Where are you going to?"
Afikoman holder: "To Jerusalem."
Participants: "What are your supplies?"
Afikoman holder: "Matzah and Maror."
This ceremony varies not only as to when it is said, but who says it (sometimes only the leader, sometimes one child gets up and knocks on door before the dialogue begins, and sometimes each participant of the Seder holds the afikoman in turn), and how the afikoman is wrapped and held (in a napkin or a bag, held on the right shoulder or thrown over the shoulder).
Re-enacting the Exodus–a second version: In the Yemenite community, the Seder leader rises, throws the afikoman bag over his shoulder like a knapsack and circles the table while leaning on a cane. As he walks about the room, the leader tells the other participants about his experiences and the miracles he witnessed as he came from Egypt.
Dayenu and Scallions: In Afghani, Persian, and other Sephardi homes, the singing of Dayenu is accompanied by the beating of scallions -- Using bunches of scallions or leeks, Seder participants beat each other lightly on the back and shoulders to symbolize the taskmasters whip.
The End of Passover: The last day of Passover is the day on which G-d parted the Reed Sea. Many communities commemorate this great event by gathering together at midnight and reciting the Song of the Sea (Exodus 15).
This is a brief survey of some of the varying traditions within the Jewish community. If you feel NJOP has left off a valuable custom from your community, please email us at jewishtreats@njop.org
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Festival Facts
MATZAH BAKING
To guarantee that matzah is Kosher for Passover, it must be produced in under 18 minutes. That means from the moment the water and flour come in contact, through the kneading and rolling, until it is removed from the (degree) oven, no more than 18 minutes can have passed. When the 18 minutes are over, any unused dough is removed, the baking area is cleaned of left overs, and all workers scrub their hands to ensure that no dough is caught between their fingers.
WHERE IS MOSHE (MOSES)?
Central to the story of the Exodus is the dynamic leader who spoke with G-d, confronted Pharaoh, led the Jews out of Egypt and guided them through the wilderness for forty years – Moshe Rabbeinu (Moses our great teacher). As integral a part as Moshe played in the Exodus from Egypt, one would think that his name would be all over the Haggadah. But it isn't. In fact, he is mentioned only once, and then merely in passing. Why isn't Moshe part of the Haggadah?
While Judaism ranks no leader or teacher higher then Moshe, he is not, and cannot be deified, and this is why he is not part of the Passover Seder. On Passover we celebrate the fact the G-d brought us out of Egypt with "a strong hand and an outstretched arm." As the Haggadah states: " I [G-d] and not an angel. I [G-d] and not a messenger."
No human being has ever come as close to G-d as Moshe, but in the end we must remember that he was still a human being. In fact, G-d recognizes the human capacity for deification and when Moshe dies, the location of his death and his burial site remains unknown to all. G-d wanted the Jewish people to understand that Moshe was a messenger of G-d, not the deity himself. The sages, therefore, when formalizing the text of the Haggadah, did not introduce Moshe into the text, out of fear that this could lead to Moshe's deification.
HOW PHARAOH ENSLAVED THE CHILDREN OF ISRAEL
Upon reading the Book of Exodus, one might wonder at the swift descent of the Jewish nation from the esteemed family of the Viceroy, Joseph, to slavery. Xenophobia, the fear of foreigners, is a common historic phenomenon, but one would think that transforming a nation into slaves would cause an uprising or take generations. The sages teach, however, that the Egyptians were cunning and enslaved the Jews through artifice. This is understood from Pharaoh, whose name can be broken up to mean peh rah, which means evil speech and can be understood to relate to peh rach, soft speech – Language is a powerful tool and even Pharaoh understood this.
When Pharaoh decided to enslave the Jews he declared a national week of labor on which all good citizens of the realm were to come and help in the building of the great store cities of Pithom and Ramses, with Pharaoh himself in the lead. The Jews, wanting to show their loyalty to their host country, joined in enthusiastically. The next day, however, when the Jews arrived to building sites, the Egyptians did not return. Shortly thereafter, the Jews found themselves surrounded by taskmasters who demanded that they produce the same amount of work that they had done under their own volition the day before. It was through soft, gentle and cunning words that Pharaoh lured the Jewish nation into slavery.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
To guarantee that matzah is Kosher for Passover, it must be produced in under 18 minutes. That means from the moment the water and flour come in contact, through the kneading and rolling, until it is removed from the (degree) oven, no more than 18 minutes can have passed. When the 18 minutes are over, any unused dough is removed, the baking area is cleaned of left overs, and all workers scrub their hands to ensure that no dough is caught between their fingers.
WHERE IS MOSHE (MOSES)?
Central to the story of the Exodus is the dynamic leader who spoke with G-d, confronted Pharaoh, led the Jews out of Egypt and guided them through the wilderness for forty years – Moshe Rabbeinu (Moses our great teacher). As integral a part as Moshe played in the Exodus from Egypt, one would think that his name would be all over the Haggadah. But it isn't. In fact, he is mentioned only once, and then merely in passing. Why isn't Moshe part of the Haggadah?
While Judaism ranks no leader or teacher higher then Moshe, he is not, and cannot be deified, and this is why he is not part of the Passover Seder. On Passover we celebrate the fact the G-d brought us out of Egypt with "a strong hand and an outstretched arm." As the Haggadah states: " I [G-d] and not an angel. I [G-d] and not a messenger."
No human being has ever come as close to G-d as Moshe, but in the end we must remember that he was still a human being. In fact, G-d recognizes the human capacity for deification and when Moshe dies, the location of his death and his burial site remains unknown to all. G-d wanted the Jewish people to understand that Moshe was a messenger of G-d, not the deity himself. The sages, therefore, when formalizing the text of the Haggadah, did not introduce Moshe into the text, out of fear that this could lead to Moshe's deification.
HOW PHARAOH ENSLAVED THE CHILDREN OF ISRAEL
Upon reading the Book of Exodus, one might wonder at the swift descent of the Jewish nation from the esteemed family of the Viceroy, Joseph, to slavery. Xenophobia, the fear of foreigners, is a common historic phenomenon, but one would think that transforming a nation into slaves would cause an uprising or take generations. The sages teach, however, that the Egyptians were cunning and enslaved the Jews through artifice. This is understood from Pharaoh, whose name can be broken up to mean peh rah, which means evil speech and can be understood to relate to peh rach, soft speech – Language is a powerful tool and even Pharaoh understood this.
When Pharaoh decided to enslave the Jews he declared a national week of labor on which all good citizens of the realm were to come and help in the building of the great store cities of Pithom and Ramses, with Pharaoh himself in the lead. The Jews, wanting to show their loyalty to their host country, joined in enthusiastically. The next day, however, when the Jews arrived to building sites, the Egyptians did not return. Shortly thereafter, the Jews found themselves surrounded by taskmasters who demanded that they produce the same amount of work that they had done under their own volition the day before. It was through soft, gentle and cunning words that Pharaoh lured the Jewish nation into slavery.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Tuesday, March 23, 2010
The Seder: Part II
Rachtzah - The Ritual Washing of Hands Before Eating Matzah, (same as washing for challah on Shabbat)
After washing the hands and saying the blessing, one should not speak until one has eaten a piece of matzah after the blessing over matzah.
Motzee - The First Blessing Over the Matzah (same blessing as over bread)
Just as on Shabbat and festivals one is required to make a blessing over two whole challahs, on Passover, one is required to make the motzee over two whole matzot. However, a second opinion is that one should make the motzee over the lechem oni, the bread of affliction, which is the broken matzah. In order to fulfill both opinions, the motzee is made on all three matzot.
One should continue to remain silent until the next blessing and the eating of the matzah.
Matzah - A Special Blessing Over the Matzah is Recited, and a Double Portion of Matzah is Eaten
For the blessing on eating matzah, the bottom matzah should be put down while the leader continues to hold the top two matzot.
After the blessing is recited, the Seder leader should break the top two matzot and distribute pieces amongst the participants. Everyone should receive a piece of both matzot.
* In order to fulfill the requirement of eating matzah, one must eat the amount of a k'zayit (literally–like an olive). One should check with their local rabbi as to the appropriate amount.
* Since everyone should receive pieces of the both the top and middle matzot, but must also eat a specific amount, other matzot may be used to supplement. (Do not use the bottom matzah.)
* The k'zayit of matzah should be completely eaten in a short period of time. Therefore, one should not leave the k'zayit of matzah to nibble at it through the rest of the meal.
Maror - A Blessing is Said, and the Bitter Herbs are Dipped in Charoset and Eaten
Maror, the bitter herb (usually fresh ground horseradish or romaine lettuce), is symbolic of the bitterness of slavery. We do not, however, eat the maror alone, but temper it with a small amount of charoset. Some people have the custom of dipping the maror in charoset and then shaking the charoset off.
One may look at this mixture of the bitter herb, a reminder of slavery, with the sweet charoset as symbolic of the fact that not all that one considers bitter lacks sweetness, and vice-versa. It was only through the bitterness of slavery that the Jews were able to recognize and accept the freedom inherent in the Torah and to unite into one nation.
Koraich - A Sandwich is Made with the Matzah and the Maror
When the Holy Temple stood in Jerusalem, Jews came from everywhere to participate in the Passover offering as part of their Seder. In remembrance of Hillel's (one of the great sages) practice of eating a sandwich of matzah, maror and the Passover lamb together, a sandwich is made from the bottom matzah, a k'zayit (a biblical measurement the size of an olive-please ask your local rabbi for the exact amount) of maror, and, according to some opinions, a small amount of charoset.
Including charoset in the sandwich is not a universal custom. Many do not put any charoset into the sandwich and some dip the maror in charoset and then shake it off.
Shulchan Oruch - The Festival Meal is Served
* Chicken soup with matzah balls! ....You've earned this feast of freedom! But remember to leave room for the afikoman!
* It is customary to begin the festive meal with a hard-boiled egg dipped in salt water.
o Several reasons have been offered by the rabbis as to why one should eat an egg:
o The Egg represents the Korban Chaggigah, the Festive Offering, which was eaten on Passover.
o The Egyptians did not eat animal foods and eating an egg symbolizes the liberation from Egypt (Ibn Ezra).
o Eggs signify the beginning of life, just as the Exodus represented the beginning of the Nation of Israel (Torat Emet)
o The egg is eaten as a reminder of the Passover offering, since Ashkenazic custom prohibits one from eating roasted meat at the Seder (Vilna Gaon).
Tzafon - Hidden
The afikoman, which was hidden earlier, is now brought out and eaten as dessert.
At some point during the course of the Seder and the meal, someone steals and hides the afikoman. Traditions vary from family to family as to how this is handled: whether the kids hide and the adults seek or an adult hides and the kids seek. Either way, the search for the afikoman is fun for all who participate and a very good way of keeping the children interested in the Seder. Whoever has the afikoman at Tzafon has the right to negotiate its redemption with the leader of the Seder (This often results in the successful negotiator receiving a much desired gift of his/her choice after Yom Tov!)
Once the afikoman is found, it is broken up and distributed for all the Seder participants as "dessert." Again, all participants are obligated to eat a k'zayit of matzah, so everyone should receive a small piece of the afikoman and supplement the rest with other matzah.
The afikoman must be eaten by (Jewish) midnight.
Baraich - The Grace After Meals is Recited
The traditional grace after meals is recited, including the addition of Y'aleh V'Yavo, "He will go up and he will come..." for the Passover holidays, and Harachaman for the holiday.
Baraich concludes with the drinking of the third cup of wine, after the proper blessing is recited.
Hallel - The Reciting of the Festival Psalms
Hallel concludes with the drinking of the fourth cup of wine, after the proper blessing is recited.
Nirtzah
The close of the Seder, traditional Passover songs, such as Chad Gadyah, are sung.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
After washing the hands and saying the blessing, one should not speak until one has eaten a piece of matzah after the blessing over matzah.
Motzee - The First Blessing Over the Matzah (same blessing as over bread)
Just as on Shabbat and festivals one is required to make a blessing over two whole challahs, on Passover, one is required to make the motzee over two whole matzot. However, a second opinion is that one should make the motzee over the lechem oni, the bread of affliction, which is the broken matzah. In order to fulfill both opinions, the motzee is made on all three matzot.
One should continue to remain silent until the next blessing and the eating of the matzah.
Matzah - A Special Blessing Over the Matzah is Recited, and a Double Portion of Matzah is Eaten
For the blessing on eating matzah, the bottom matzah should be put down while the leader continues to hold the top two matzot.
After the blessing is recited, the Seder leader should break the top two matzot and distribute pieces amongst the participants. Everyone should receive a piece of both matzot.
* In order to fulfill the requirement of eating matzah, one must eat the amount of a k'zayit (literally–like an olive). One should check with their local rabbi as to the appropriate amount.
* Since everyone should receive pieces of the both the top and middle matzot, but must also eat a specific amount, other matzot may be used to supplement. (Do not use the bottom matzah.)
* The k'zayit of matzah should be completely eaten in a short period of time. Therefore, one should not leave the k'zayit of matzah to nibble at it through the rest of the meal.
Maror - A Blessing is Said, and the Bitter Herbs are Dipped in Charoset and Eaten
Maror, the bitter herb (usually fresh ground horseradish or romaine lettuce), is symbolic of the bitterness of slavery. We do not, however, eat the maror alone, but temper it with a small amount of charoset. Some people have the custom of dipping the maror in charoset and then shaking the charoset off.
One may look at this mixture of the bitter herb, a reminder of slavery, with the sweet charoset as symbolic of the fact that not all that one considers bitter lacks sweetness, and vice-versa. It was only through the bitterness of slavery that the Jews were able to recognize and accept the freedom inherent in the Torah and to unite into one nation.
Koraich - A Sandwich is Made with the Matzah and the Maror
When the Holy Temple stood in Jerusalem, Jews came from everywhere to participate in the Passover offering as part of their Seder. In remembrance of Hillel's (one of the great sages) practice of eating a sandwich of matzah, maror and the Passover lamb together, a sandwich is made from the bottom matzah, a k'zayit (a biblical measurement the size of an olive-please ask your local rabbi for the exact amount) of maror, and, according to some opinions, a small amount of charoset.
Including charoset in the sandwich is not a universal custom. Many do not put any charoset into the sandwich and some dip the maror in charoset and then shake it off.
Shulchan Oruch - The Festival Meal is Served
* Chicken soup with matzah balls! ....You've earned this feast of freedom! But remember to leave room for the afikoman!
* It is customary to begin the festive meal with a hard-boiled egg dipped in salt water.
o Several reasons have been offered by the rabbis as to why one should eat an egg:
o The Egg represents the Korban Chaggigah, the Festive Offering, which was eaten on Passover.
o The Egyptians did not eat animal foods and eating an egg symbolizes the liberation from Egypt (Ibn Ezra).
o Eggs signify the beginning of life, just as the Exodus represented the beginning of the Nation of Israel (Torat Emet)
o The egg is eaten as a reminder of the Passover offering, since Ashkenazic custom prohibits one from eating roasted meat at the Seder (Vilna Gaon).
Tzafon - Hidden
The afikoman, which was hidden earlier, is now brought out and eaten as dessert.
At some point during the course of the Seder and the meal, someone steals and hides the afikoman. Traditions vary from family to family as to how this is handled: whether the kids hide and the adults seek or an adult hides and the kids seek. Either way, the search for the afikoman is fun for all who participate and a very good way of keeping the children interested in the Seder. Whoever has the afikoman at Tzafon has the right to negotiate its redemption with the leader of the Seder (This often results in the successful negotiator receiving a much desired gift of his/her choice after Yom Tov!)
Once the afikoman is found, it is broken up and distributed for all the Seder participants as "dessert." Again, all participants are obligated to eat a k'zayit of matzah, so everyone should receive a small piece of the afikoman and supplement the rest with other matzah.
The afikoman must be eaten by (Jewish) midnight.
Baraich - The Grace After Meals is Recited
The traditional grace after meals is recited, including the addition of Y'aleh V'Yavo, "He will go up and he will come..." for the Passover holidays, and Harachaman for the holiday.
Baraich concludes with the drinking of the third cup of wine, after the proper blessing is recited.
Hallel - The Reciting of the Festival Psalms
Hallel concludes with the drinking of the fourth cup of wine, after the proper blessing is recited.
Nirtzah
The close of the Seder, traditional Passover songs, such as Chad Gadyah, are sung.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Order in Ten Plagues - Rabbi Ephraim Buchwald
The great German rabbi and Biblical commentator (1808-1888), Rabbi Samson Raphael Hirsch offers a compelling interpretation of the 10 plagues. In the Haggadah we read that Rabbi Yehuda ha'yah notayn ba'hem see'maneem, "Rabbi Yehudah used to form acronyms (of the 10 plagues) by their initials": D'tzach, A'dash, B'ah'ch'av. Rabbi Hirsch asserts that Rabbi Yehuda's breakdown of the plagues into three sets of three (Makkat B'chorot - the slaying of the first born is in a category of its own), is not at all arbitrary. In fact, it is based on the Brit Bayn Hab'tarim, the Covenant Between the Pieces (Genesis 15) where G-d tells Avraham: Ya'do'ah tay'dah, "You shall surely know that your children will be gerim, exiles, in a land that is not theirs," va'avadum, " they will be enslaved," v'eenu otam "and they will be persecuted," arbah may'ot shana, "400 years."
Rabbi Hirsch underscores the three elements of the Covenant Between the Pieces: exile, enslavement and persecution. Elaborating on the structure of the 10 plagues, Rabbi Hirsch points out that the first plague of each triplet: dam, blood, arov,wild animals, and barad, hail, always takes place at the riverside. The first plagues of each triplet represent galut, exile. Just as the Jews in Egypt experienced exile, so the Egyptians must experience exile. The Nile is no loner the Nile. The most highly identified feature of Egypt is now a river of blood. The land is overrun with wild animals. It is no longer Egypt. Suddenly this country of hot climate is stricken with barad, hail. It is no longer Egypt.
The second of each triplet, says Rabbi Hirsch, always takes place at Pharaoh's palace. Tz'pharday'ah, frogs, deh'ver, death of the animals, and a'rbeh, locust, all represent avdut, enslavement. The Egyptians are overrun by timorous frogs who control their lives and enslave the citizens. The plague of the animals requires the Egyptians to serve as clean-up laborers. And a'rbeh, locusts, the little bugs control and in effect enslave the Egyptians.
The final plague of each triplet always takes place without any warning to Pharaoh. Kinim, lice, sh'chin, boils, and cho'shech, darkness, represent the third aspect of the Covenant Between the Pieces -- physical persecution. Physical persecution from lice, boils and darkness. The darkness, as the rabbis interpret it, was so fierce that the Egyptians were literally imprisoned, and they could not physically move.
Now we understand why Rabbi Judah would break the plagues up into three categories--because the 10 plagues truly served as a fulfillment of the Covenant Between the Pieces. We also see that there is magic to the structure of the Torah -- what seemed to be ten arbitrary plagues have deep and profound meaning when understood in the proper context.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Rabbi Hirsch underscores the three elements of the Covenant Between the Pieces: exile, enslavement and persecution. Elaborating on the structure of the 10 plagues, Rabbi Hirsch points out that the first plague of each triplet: dam, blood, arov,wild animals, and barad, hail, always takes place at the riverside. The first plagues of each triplet represent galut, exile. Just as the Jews in Egypt experienced exile, so the Egyptians must experience exile. The Nile is no loner the Nile. The most highly identified feature of Egypt is now a river of blood. The land is overrun with wild animals. It is no longer Egypt. Suddenly this country of hot climate is stricken with barad, hail. It is no longer Egypt.
The second of each triplet, says Rabbi Hirsch, always takes place at Pharaoh's palace. Tz'pharday'ah, frogs, deh'ver, death of the animals, and a'rbeh, locust, all represent avdut, enslavement. The Egyptians are overrun by timorous frogs who control their lives and enslave the citizens. The plague of the animals requires the Egyptians to serve as clean-up laborers. And a'rbeh, locusts, the little bugs control and in effect enslave the Egyptians.
The final plague of each triplet always takes place without any warning to Pharaoh. Kinim, lice, sh'chin, boils, and cho'shech, darkness, represent the third aspect of the Covenant Between the Pieces -- physical persecution. Physical persecution from lice, boils and darkness. The darkness, as the rabbis interpret it, was so fierce that the Egyptians were literally imprisoned, and they could not physically move.
Now we understand why Rabbi Judah would break the plagues up into three categories--because the 10 plagues truly served as a fulfillment of the Covenant Between the Pieces. We also see that there is magic to the structure of the Torah -- what seemed to be ten arbitrary plagues have deep and profound meaning when understood in the proper context.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Monday, March 22, 2010
The Seder: Maggid-Idol Worship Through Ten Plagues
Mit'chee'lah Ovdei Avodah Zarah/In the Beginning Our Ancestors Were Idol Worshipers:
Having defined the Four Sons, the Haggadah begins the Passover story anew, this time moving back in history to before the enslavement in Egypt. By referring back to Abraham, Isaac and Jacob, the Haggadah reminds participants that the Jewish forefathers earned the special love and protection that the Jews receive from G-d. Following right after the Four Sons, it is important to remember that this history must be shared with all participants so that they understand that they too are part of the redemption.
"And he said to Abram: Know that your children will be strangers in a land that is not theirs, and they shall serve them, and they shall treat them harshly for four hundred years, but I will also judge the nation that they shall serve and afterwards they shall come out with great wealth" (Genesis 15: 13-14). This quote reminds Seder participants of the fact that the Jewish enslavement in Egypt was all part of a predefined Divine plan and that history must be looked upon as a complete unit in order to recognize the Divine element.
V'hi Sheh'amdah/And It Is This That Has Stood
This paragraph praises G-d for protecting the Jews throughout the generations.
And it is "this" - What is the "this" that is referred to? Some sages say that "this" refers to the Torah, which is the contract between the Jews and G-d. From the logical sequence of the words, however, one could also assume that "this" refers to G-d's promise to Abraham to redeem the Jews from slavery.
T'zei Ul'mad/ Go and Learn
Having praised G-d for protecting the Jewish people throughout the generations, the Haggadah returns to the Passover story by examining the wickedness of Laban and the story of the Jewish people through their journey to Egypt, slavery, and redemption.
After introducing this section with the charge of "go and learn," the Haggadah presents four verses from Deuteronomy and proceeds to elaborate on the meaning. In doing so, the story of the Exodus is studied in depth. The four verses are:
* "The Aramean sought to destroy my father (Jacob) and the latter went down to Egypt and sojourned there, with a family few in number; and he became there a nations, great, mighty and numerous." Deuteronomy 26:5
* "The Egyptians ill-treated us, oppressed us and laid heavy labors upon us." Deuteronomy 26:6
* "We cried to the L-rd, the G-d of our ancestors and the L-rd heard our voice. He saw our ill-treatment, our burden and our oppression." Deuteronomy 26:7
* "G-d brought us out of Egypt with a mighty hand, with an out-stretched arm, with great fearfulness, with signs and with wonders." Deuteronomy 26:8
Dam, Va'aish, V'timrot Ashan/ Blood, Fire and Pillars of Smoke
After discussing the meaning of "with wonders," which introduces the ten plagues (wonders meaning blood, the first of the plagues), the Seder participants recite "Dam, Va'aish, V'timrot Ashan/ Blood, Fire and Pillars of Smoke."
The Haggadah elaborates on the first plague by quoting from the prophet Joel who foresaw blood, fire and pillars of smoke as signs of the final redemption. However, it is also understood that when the Nile turned to blood, it boiled and emitted pillars of steam.
As one says "Dam," "Va'aish," and "V'timrot Ashan" drops of wine are spilled from the full cup.
While there are varying opinions as to why the wine is spilled, the great Spanish commentator, the Abrabanel, explained that one should remove wine from the cup because wine is a sign of rejoicing, and one should not rejoice when an enemy falls.
How the wine is spilled varies from family to family: some pour the wine out directly from the cup and some flick the wine out with their finger.
The removal of wine drops is repeated for the ten plagues and the mnemonic for the ten plagues.
The Ten Plagues
During the reading of the Ten Plagues, drops of wine are spilled from the full cup for each plague.
Dam - Blood: During the plague of blood the waters of Egypt turned to blood. This plague had two separate features: (1) the Nile, which the Egyptians worshiped, turned to blood, and (2) all the water that the Egyptians kept in containers in their homes also turned to blood, while the Jews still had water to drink.
Tze'far'day'ah - Frogs: There was no place for the Egyptians to escape from the frogs. They were everywhere, in the Egyptians' beds, in their pockets, and even in their ovens.
Kinim - Lice: To initiate the plague of lice, G-d commanded Aharon via Moshe to hit the ground with his staff and the dust turned to lice and spread everywhere.
Arov - Wild Beasts: The plague of wild beasts trapped the Egyptians in their homes, for they dared not go out in the streets in fear for their lives.
Dever - Pestilence: The Egyptian cattle that had survived the ravaging of the wild beasts were struck by pestilence and died. No Jewish owned cattle died, even those in close proximity to the Egyptian cattle. The first five plagues taught the Egyptians that their possessions were lost and their wealth ephemeral.
Sh'chin - Boils: Even with all of their land and cattle destroyed, the Egyptians continued to deny G-d and to treat the Jews unfairly. The plague of boils struck them personally, showing them that ultimately they had no control over anything, not even themselves.
Barad - Hail: The plague of hail was two-fold in its actions: (1) it destroyed the physical structures of Egypt, and (2) it was a "fireworks" display of the power of G-d. For those who needed to be impressed by the awesomeness of G-d, the seventh plague consisted of giant hail that contained fire encased in ice. The hail killed much of the surviving Egyptian cattle and destroyed many agricultural crops.
Arbeh - Locusts: Not much was left of Egypt by the time the plague of locust arrived. The cattle were dead, the buildings destroyed, morale was low and then the locusts came in an enormous swarm which darkened the sky and devoured anything that remained of the crops.
Choshech - Darkness: For three days, total darkness descended on Egypt. The Sages taught that the darkness of choshech was so intense that it served as a physical restriction as well, leaving the Egyptians unable to move. The Jews, however, could see where they were going and had full range of motion.
Makkat B'chorot- Death of the First Born: The final plague was the only one for which the Jews needed to prepare. In order to be "passed-over," Moshe instructed the Jews to mark their doorposts with lamb's blood. And in the darkness of the midnight hour, G-d smote all of the first born in the land of Egypt.
D'tzach, A'dash, B'ah'ch'av - The Mnemonic Device
The Haggadah relates that Rabbi Yehuda, a Talmudic Sage, grouped the plagues by their initials, which underscores the importance of not only remembering the plagues, but of remembering them in order.
As one says "D'tzach," "A'dash," and "B'ah'ch'av," drops of wine are spilled from the full cup.
Rabbi Yose the Galilean...
Following the Ten Plagues, the Haggadah discusses the varying opinions of the Rabbis as to how mighty and numerous the plagues actually were. Each opinion serves to glorify the deed done by G-d and leads the Seder participants into Dayenu.
Dayenu
One of the most famous of all Seder songs, Dayenu praises G-d for the many miracles and gifts He gave to the Jews.
The format of Dayenu: Dayenu is a song that builds upon itself. Each verse starts with the end of the preceding verse, and ends with an enthusiastic call of the word Dayenu! Dayenu means "It would have been enough!" This song reminds Seder participants how much for which there is to be grateful.
An example of the structure:
If G-d had brought us out of Egypt, but had not executed judgement upon the Egyptians, it would have been enough -- (Dayenu)!
If G-d has executed judgement upon the Egyptians, but not upon their gods, it would have been enough -- (Dayenu)!
An excellent Yom Tov day activity with older children is to go through Dayenu and then to encourage them to think about how Dayenu applies to their lives.
Pesach, Matzah and Maror
The next section of the Haggadah, introduced by a quote of Rabban Gamliel, defines the key ingredients of Passover: Pessach (The Pascal Offering), Matzah and Maror.
While one does not point to the shank bone when discussing the Passover offering, since it is only a representation, the matzah and Maror should be held up for all to see as they are discussed.
B'khol Dor Va'Dor/In Every Generation...
Having displayed the Maror and Matzah, and referred to the Passover offering, the Haggadah reminds Seder participants that they are not simply recounting an ancient tale: "In every generation one is obliged to regard him/herself as though he/she had actually gone out from Egypt."
This is the perfect opportunity for the Seder leader to encourage all Seder participants to think about their own dependencies and how they can perhaps free themselves spiritually.
L'phi'chach.../Therefore it is our duty...
The paragraph beginning with "Therefore is it our duty" begins the conclusion of Maggid. From this point until the blessing on the second cup of wine, various psalms, part of the Hallel service, are recited.
The Second Cup of Wine
The Maggid section concludes with the drinking of the second cup of wine, after the proper blessings are recited.
The cup should be refilled before the blessing, since some wine (even if only a few drops) were spilled when reviewing and discussing the Ten Plagues.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Having defined the Four Sons, the Haggadah begins the Passover story anew, this time moving back in history to before the enslavement in Egypt. By referring back to Abraham, Isaac and Jacob, the Haggadah reminds participants that the Jewish forefathers earned the special love and protection that the Jews receive from G-d. Following right after the Four Sons, it is important to remember that this history must be shared with all participants so that they understand that they too are part of the redemption.
"And he said to Abram: Know that your children will be strangers in a land that is not theirs, and they shall serve them, and they shall treat them harshly for four hundred years, but I will also judge the nation that they shall serve and afterwards they shall come out with great wealth" (Genesis 15: 13-14). This quote reminds Seder participants of the fact that the Jewish enslavement in Egypt was all part of a predefined Divine plan and that history must be looked upon as a complete unit in order to recognize the Divine element.
V'hi Sheh'amdah/And It Is This That Has Stood
This paragraph praises G-d for protecting the Jews throughout the generations.
And it is "this" - What is the "this" that is referred to? Some sages say that "this" refers to the Torah, which is the contract between the Jews and G-d. From the logical sequence of the words, however, one could also assume that "this" refers to G-d's promise to Abraham to redeem the Jews from slavery.
T'zei Ul'mad/ Go and Learn
Having praised G-d for protecting the Jewish people throughout the generations, the Haggadah returns to the Passover story by examining the wickedness of Laban and the story of the Jewish people through their journey to Egypt, slavery, and redemption.
After introducing this section with the charge of "go and learn," the Haggadah presents four verses from Deuteronomy and proceeds to elaborate on the meaning. In doing so, the story of the Exodus is studied in depth. The four verses are:
* "The Aramean sought to destroy my father (Jacob) and the latter went down to Egypt and sojourned there, with a family few in number; and he became there a nations, great, mighty and numerous." Deuteronomy 26:5
* "The Egyptians ill-treated us, oppressed us and laid heavy labors upon us." Deuteronomy 26:6
* "We cried to the L-rd, the G-d of our ancestors and the L-rd heard our voice. He saw our ill-treatment, our burden and our oppression." Deuteronomy 26:7
* "G-d brought us out of Egypt with a mighty hand, with an out-stretched arm, with great fearfulness, with signs and with wonders." Deuteronomy 26:8
Dam, Va'aish, V'timrot Ashan/ Blood, Fire and Pillars of Smoke
After discussing the meaning of "with wonders," which introduces the ten plagues (wonders meaning blood, the first of the plagues), the Seder participants recite "Dam, Va'aish, V'timrot Ashan/ Blood, Fire and Pillars of Smoke."
The Haggadah elaborates on the first plague by quoting from the prophet Joel who foresaw blood, fire and pillars of smoke as signs of the final redemption. However, it is also understood that when the Nile turned to blood, it boiled and emitted pillars of steam.
As one says "Dam," "Va'aish," and "V'timrot Ashan" drops of wine are spilled from the full cup.
While there are varying opinions as to why the wine is spilled, the great Spanish commentator, the Abrabanel, explained that one should remove wine from the cup because wine is a sign of rejoicing, and one should not rejoice when an enemy falls.
How the wine is spilled varies from family to family: some pour the wine out directly from the cup and some flick the wine out with their finger.
The removal of wine drops is repeated for the ten plagues and the mnemonic for the ten plagues.
The Ten Plagues
During the reading of the Ten Plagues, drops of wine are spilled from the full cup for each plague.
Dam - Blood: During the plague of blood the waters of Egypt turned to blood. This plague had two separate features: (1) the Nile, which the Egyptians worshiped, turned to blood, and (2) all the water that the Egyptians kept in containers in their homes also turned to blood, while the Jews still had water to drink.
Tze'far'day'ah - Frogs: There was no place for the Egyptians to escape from the frogs. They were everywhere, in the Egyptians' beds, in their pockets, and even in their ovens.
Kinim - Lice: To initiate the plague of lice, G-d commanded Aharon via Moshe to hit the ground with his staff and the dust turned to lice and spread everywhere.
Arov - Wild Beasts: The plague of wild beasts trapped the Egyptians in their homes, for they dared not go out in the streets in fear for their lives.
Dever - Pestilence: The Egyptian cattle that had survived the ravaging of the wild beasts were struck by pestilence and died. No Jewish owned cattle died, even those in close proximity to the Egyptian cattle. The first five plagues taught the Egyptians that their possessions were lost and their wealth ephemeral.
Sh'chin - Boils: Even with all of their land and cattle destroyed, the Egyptians continued to deny G-d and to treat the Jews unfairly. The plague of boils struck them personally, showing them that ultimately they had no control over anything, not even themselves.
Barad - Hail: The plague of hail was two-fold in its actions: (1) it destroyed the physical structures of Egypt, and (2) it was a "fireworks" display of the power of G-d. For those who needed to be impressed by the awesomeness of G-d, the seventh plague consisted of giant hail that contained fire encased in ice. The hail killed much of the surviving Egyptian cattle and destroyed many agricultural crops.
Arbeh - Locusts: Not much was left of Egypt by the time the plague of locust arrived. The cattle were dead, the buildings destroyed, morale was low and then the locusts came in an enormous swarm which darkened the sky and devoured anything that remained of the crops.
Choshech - Darkness: For three days, total darkness descended on Egypt. The Sages taught that the darkness of choshech was so intense that it served as a physical restriction as well, leaving the Egyptians unable to move. The Jews, however, could see where they were going and had full range of motion.
Makkat B'chorot- Death of the First Born: The final plague was the only one for which the Jews needed to prepare. In order to be "passed-over," Moshe instructed the Jews to mark their doorposts with lamb's blood. And in the darkness of the midnight hour, G-d smote all of the first born in the land of Egypt.
D'tzach, A'dash, B'ah'ch'av - The Mnemonic Device
The Haggadah relates that Rabbi Yehuda, a Talmudic Sage, grouped the plagues by their initials, which underscores the importance of not only remembering the plagues, but of remembering them in order.
As one says "D'tzach," "A'dash," and "B'ah'ch'av," drops of wine are spilled from the full cup.
Rabbi Yose the Galilean...
Following the Ten Plagues, the Haggadah discusses the varying opinions of the Rabbis as to how mighty and numerous the plagues actually were. Each opinion serves to glorify the deed done by G-d and leads the Seder participants into Dayenu.
Dayenu
One of the most famous of all Seder songs, Dayenu praises G-d for the many miracles and gifts He gave to the Jews.
The format of Dayenu: Dayenu is a song that builds upon itself. Each verse starts with the end of the preceding verse, and ends with an enthusiastic call of the word Dayenu! Dayenu means "It would have been enough!" This song reminds Seder participants how much for which there is to be grateful.
An example of the structure:
If G-d had brought us out of Egypt, but had not executed judgement upon the Egyptians, it would have been enough -- (Dayenu)!
If G-d has executed judgement upon the Egyptians, but not upon their gods, it would have been enough -- (Dayenu)!
An excellent Yom Tov day activity with older children is to go through Dayenu and then to encourage them to think about how Dayenu applies to their lives.
Pesach, Matzah and Maror
The next section of the Haggadah, introduced by a quote of Rabban Gamliel, defines the key ingredients of Passover: Pessach (The Pascal Offering), Matzah and Maror.
While one does not point to the shank bone when discussing the Passover offering, since it is only a representation, the matzah and Maror should be held up for all to see as they are discussed.
B'khol Dor Va'Dor/In Every Generation...
Having displayed the Maror and Matzah, and referred to the Passover offering, the Haggadah reminds Seder participants that they are not simply recounting an ancient tale: "In every generation one is obliged to regard him/herself as though he/she had actually gone out from Egypt."
This is the perfect opportunity for the Seder leader to encourage all Seder participants to think about their own dependencies and how they can perhaps free themselves spiritually.
L'phi'chach.../Therefore it is our duty...
The paragraph beginning with "Therefore is it our duty" begins the conclusion of Maggid. From this point until the blessing on the second cup of wine, various psalms, part of the Hallel service, are recited.
The Second Cup of Wine
The Maggid section concludes with the drinking of the second cup of wine, after the proper blessings are recited.
The cup should be refilled before the blessing, since some wine (even if only a few drops) were spilled when reviewing and discussing the Ten Plagues.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The Seder: Maggid-The Four Questions through The Four 'Sons'
Maggid, the section of the Seder where we fulfil the mitzvah of telling the story of the Exodus, is a beautifully woven compilation of questions, answers, Talmudic discourse, and hymns of praise.
It is important that all in attendance should be involved in the retelling of the Passover story, and that the Haggadah be recited in a language that is understood by all participants. (However, even if participants do not understand Hebrew, there should be an attempt to incorporate the sacred tongue as much as possible, even via transliteration. This may be accomplished simply by reading only the blessings in Hebrew or by reading the paragraph headings in Hebrew and then continuing in English.) Some families have the custom of having every participant read a paragraph while others prefer that only the leader reads. Whatever one's family custom, remember: creativity is welcome. If the participants of the Seder are particularly theatric, a short skit can be added to keep those present alert and inspired. If those gathered at the Seder enjoy debate, prepare discussion points beforehand and give everyone a chance to air their views.
The following outline of the Maggid section is meant to help you understand the text as well as to inspire conversation. Remember–the Seder is designed for questions and discussions
(Please bear in mind that there are hundreds of different Hebrew-English Haggadot and translations of the following texts may vary slightly)
Ha Lachma Anya - This is the bread of affliction
The Ha Lachma Anya passage was added to the Haggadah after the destruction of the Second Temple (70 CE) and is written in Aramaic. Before telling the story of the redemption, an invitation is extended to anyone unable to celebrate on their own, underscoring the unity of Israel. (The Talmud ascribes the destruction of the Second Temple to lack of unity.)
"This year we are slaves, next year – free people!" How can one understand this passage today, especially in America where it seems that our freedoms are limitless? The Haggadah, however, is talking about spiritual freedom--when one is freed from the bonds of materialism and from the many fears that beset modern society.
Mah Nishtana - The Four Questions
The Four Questions are an essential element of a successful Seder because they underscore the importance of the children's participation and of asking questions.
While in Ashkenazi communities the Four questions are traditionally recited by the youngest capable Seder participant, one should not assume that the Four Questions are meant only for the children. Asking questions is everyone's duty. In fact, according to the Talmud, even if one is alone, one should ask the Four Questions aloud.
i) Judaism puts great value on questioning because questions demonstrate a sincere interest in learning answers.
ii) Since the Four Questions emphasize the participation of children at the Seder, it is important to remember to have discussions on a level that they can understand.
The order of the Four Questions varies between Ashkenazic and Sepharic communities. The text of the questions, however, is the same.
Many Sephardic communities lead into the Four Questions or into The Maggid section itself with an interactive dialogue. For more on the varying customs of the Passover Seder, CLICK HERE.
Avadim Ha'yinu.../We Were Slaves In Egypt and the discussion of the Rabbis
The response to the Four Questions is found in the section that begins with Avadim Ha'yinu. Why is this night different from all other nights? Because "we were slaves in Egypt..."
What does the Haggadah mean when it says that had G-d not brought out our ancestors from Egypt, then we, our children and our children's children would still be enslaved to Pharaoh? It is difficult to assume that this means physical slavery. We must therefore understand that the Haggadah is referring to a spiritual enslavement:
The sages teach that had the Jewish nation remained in Egypt even a few moments longer, they would have lost any ability to be redeemed. Had they remained in Egypt they would have become inextricably mired in the idol worship of the Egyptians, and enslaved to the deity of Pharaoh.
"Even of we were all wise...all knowing the Torah, we would still be obliged to tell about the Exodus..." The Haggadah uses this verse in Avadim Ha'yinu to segue into a discussion of 5 great rabbis who stayed up until dawn discussing the Exodus and why they spent the night retelling the Passover story.
Baruch HaMakom/Blessed is the Everpresent
Baruch HaMakom is a paragraph of praise.
HaMakom is one of the names of G-d which implies that G-d is everywhere (makom can also be translated as place). Baruch HaMakom reminds us that even in what seems to be the ultimate downfall - slavery - G-d was there, for G-d is everywhere.
The Four Sons
This section opens with a description of four children (the wise, the wicked, the simple, and the one who does not know how to ask), how they react to the Seder and how one should respond to their questions.
While translated as Four Sons, it must be remembered that Hebrew has no gender neutral language and the masculine is used for the general. Thus this section refers to both sons and daughters.
The section of the Four Sons reminds us that one must treat each child as an individual and pay attention to their particular needs.
The Four Children:
The Wise Child asks "What are the commandments which G-d has ordained for us?" This child includes him/herself with those who are commanded. This child is considered wise because (s)he recognizes his/her relationship to the Exodus and to G-d.
The Haggadah advises that the Wise Child should be answered by being instructed in all the laws of the Seder. Once a child is ready to study more, the Haggadah stresses the fact that all of Torah should be open to probing. Judaism welcomes and respects questions, and encourages probing minds to seek more and more knowledge and understanding.
The Rebellious Child asks "What does this service mean to you?" This child does not look upon the Seder, the redemption from Egypt or a relationship with G-d as having relevance to him/herself.
The Haggadah instructs that the Rebellious Child's teeth be blunted, meaning that it may be appropriate to answer this child sharply, in order to jar him/her from apathy and self-absorption and make him/her recognize that even in Egypt, to be redeemed one needed at least to recognize him/herself as part of the community of Israel.
The Simple Child asks for the meaning of the Seder. Unlike the Wise Child who has learned and is instructed in laws, the Simple Child seeks to understand the basic facts.
The Haggadah instructs that the Simple Child be told that G-d took the Jews out with a strong hand, so that such children will feel the security of G-d's love.
The One Who Does Not Know How To Ask must also be addressed, for very often this is the child most threatened with disappearing from the Jewish community. When one asks questions, one expresses some level of interest. Where there are no questions, there is likely to be no interest.
The Haggadah instructs that the child's interest must be stimulated, even if it means that the question is asked by someone else. The commentators add that the tone of the response must be appropriate for each particular child.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
It is important that all in attendance should be involved in the retelling of the Passover story, and that the Haggadah be recited in a language that is understood by all participants. (However, even if participants do not understand Hebrew, there should be an attempt to incorporate the sacred tongue as much as possible, even via transliteration. This may be accomplished simply by reading only the blessings in Hebrew or by reading the paragraph headings in Hebrew and then continuing in English.) Some families have the custom of having every participant read a paragraph while others prefer that only the leader reads. Whatever one's family custom, remember: creativity is welcome. If the participants of the Seder are particularly theatric, a short skit can be added to keep those present alert and inspired. If those gathered at the Seder enjoy debate, prepare discussion points beforehand and give everyone a chance to air their views.
The following outline of the Maggid section is meant to help you understand the text as well as to inspire conversation. Remember–the Seder is designed for questions and discussions
(Please bear in mind that there are hundreds of different Hebrew-English Haggadot and translations of the following texts may vary slightly)
Ha Lachma Anya - This is the bread of affliction
The Ha Lachma Anya passage was added to the Haggadah after the destruction of the Second Temple (70 CE) and is written in Aramaic. Before telling the story of the redemption, an invitation is extended to anyone unable to celebrate on their own, underscoring the unity of Israel. (The Talmud ascribes the destruction of the Second Temple to lack of unity.)
"This year we are slaves, next year – free people!" How can one understand this passage today, especially in America where it seems that our freedoms are limitless? The Haggadah, however, is talking about spiritual freedom--when one is freed from the bonds of materialism and from the many fears that beset modern society.
Mah Nishtana - The Four Questions
The Four Questions are an essential element of a successful Seder because they underscore the importance of the children's participation and of asking questions.
While in Ashkenazi communities the Four questions are traditionally recited by the youngest capable Seder participant, one should not assume that the Four Questions are meant only for the children. Asking questions is everyone's duty. In fact, according to the Talmud, even if one is alone, one should ask the Four Questions aloud.
i) Judaism puts great value on questioning because questions demonstrate a sincere interest in learning answers.
ii) Since the Four Questions emphasize the participation of children at the Seder, it is important to remember to have discussions on a level that they can understand.
The order of the Four Questions varies between Ashkenazic and Sepharic communities. The text of the questions, however, is the same.
Many Sephardic communities lead into the Four Questions or into The Maggid section itself with an interactive dialogue. For more on the varying customs of the Passover Seder, CLICK HERE.
Avadim Ha'yinu.../We Were Slaves In Egypt and the discussion of the Rabbis
The response to the Four Questions is found in the section that begins with Avadim Ha'yinu. Why is this night different from all other nights? Because "we were slaves in Egypt..."
What does the Haggadah mean when it says that had G-d not brought out our ancestors from Egypt, then we, our children and our children's children would still be enslaved to Pharaoh? It is difficult to assume that this means physical slavery. We must therefore understand that the Haggadah is referring to a spiritual enslavement:
The sages teach that had the Jewish nation remained in Egypt even a few moments longer, they would have lost any ability to be redeemed. Had they remained in Egypt they would have become inextricably mired in the idol worship of the Egyptians, and enslaved to the deity of Pharaoh.
"Even of we were all wise...all knowing the Torah, we would still be obliged to tell about the Exodus..." The Haggadah uses this verse in Avadim Ha'yinu to segue into a discussion of 5 great rabbis who stayed up until dawn discussing the Exodus and why they spent the night retelling the Passover story.
Baruch HaMakom/Blessed is the Everpresent
Baruch HaMakom is a paragraph of praise.
HaMakom is one of the names of G-d which implies that G-d is everywhere (makom can also be translated as place). Baruch HaMakom reminds us that even in what seems to be the ultimate downfall - slavery - G-d was there, for G-d is everywhere.
The Four Sons
This section opens with a description of four children (the wise, the wicked, the simple, and the one who does not know how to ask), how they react to the Seder and how one should respond to their questions.
While translated as Four Sons, it must be remembered that Hebrew has no gender neutral language and the masculine is used for the general. Thus this section refers to both sons and daughters.
The section of the Four Sons reminds us that one must treat each child as an individual and pay attention to their particular needs.
The Four Children:
The Wise Child asks "What are the commandments which G-d has ordained for us?" This child includes him/herself with those who are commanded. This child is considered wise because (s)he recognizes his/her relationship to the Exodus and to G-d.
The Haggadah advises that the Wise Child should be answered by being instructed in all the laws of the Seder. Once a child is ready to study more, the Haggadah stresses the fact that all of Torah should be open to probing. Judaism welcomes and respects questions, and encourages probing minds to seek more and more knowledge and understanding.
The Rebellious Child asks "What does this service mean to you?" This child does not look upon the Seder, the redemption from Egypt or a relationship with G-d as having relevance to him/herself.
The Haggadah instructs that the Rebellious Child's teeth be blunted, meaning that it may be appropriate to answer this child sharply, in order to jar him/her from apathy and self-absorption and make him/her recognize that even in Egypt, to be redeemed one needed at least to recognize him/herself as part of the community of Israel.
The Simple Child asks for the meaning of the Seder. Unlike the Wise Child who has learned and is instructed in laws, the Simple Child seeks to understand the basic facts.
The Haggadah instructs that the Simple Child be told that G-d took the Jews out with a strong hand, so that such children will feel the security of G-d's love.
The One Who Does Not Know How To Ask must also be addressed, for very often this is the child most threatened with disappearing from the Jewish community. When one asks questions, one expresses some level of interest. Where there are no questions, there is likely to be no interest.
The Haggadah instructs that the child's interest must be stimulated, even if it means that the question is asked by someone else. The commentators add that the tone of the response must be appropriate for each particular child.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The Seder: Part I
The highlight of Passover is the Seder, and for many, the Seder evokes powerful childhood memories. But what exactly is a Seder?
The Seder is the festive meal of the first night (first 2 nights outside of Israel) of Passover. More than just a meal, the Seder is the ritual recounting of the Exodus from Egypt.
Because Passover is a celebration of freedom from slavery, it is customary to vary our normal habits in order to represent our freedom:
At specified occasions during the Seder, participants recline towards their left to eat and drink as an ancient symbol of freedom. Many people have a pillow on which to lean.
Four cups of red wine or grape juice are drunk at the Seder as a sign of liberation. It is customary that we treat ourselves like royalty and have someone else fill our glasses. Each person, therefore, pours for their neighbor.
In order to express our elevation from slaves to free-people, the wine used for the Seder should be red.
o Red wine is generally considered to be a higher quality wine.
o The red color reminds us of the blood the was spilled in Egypt and the blood of circumcision, the identifying mark of the Jewish nation.
o If one strongly prefers white wine or if the white wine is a much better quality, then one may use white wine.
o One should use wine rather than grape juice. If, however, one cannot drink 4 cups of wine for medical reasons or because one has a low tolerance for alcohol, grape juice is permitted. However, some wine should be added to the grape juice if possible.
The Haggadah is the guide book for the Seder. Haggadah actually means a story that is told, and it is through the Haggadah that Jews fulfill the mitzvah of remembering the Exodus from Egypt.
The word Seder is Hebrew for "order." Indeed, the importance of the Haggadah is that it guides participants in following the correct order of the Seder. The Haggadah should be read aloud in a language that is understood by the Seder participants. The following is the order of the Seder:
Kadesh (Kiddush)
Blessing over the first cup of wine sanctifying the holy day.
Please note that when Passover begins Saturday night, Havdalah is added to the Festival Kiddush. The necessary addition can be found in the Haggadah.
Ur'chatz
A ritual washing of the hands without a blessing, in preparation for Karpas.
There are two customs followed for Ur'chatz. In some households, only the Seder leader performs the hand washing, and in some households, all Seder participants wash their hands.
Either way, no blessing is recited.
When the Holy Temple stood in Jerusalem, everyone was required to do a ritual washing of the hands before eating wet foods. Since the next step in the Seder is to dip the vegetable into salt water, we wash our hands in commemoration of the purity laws of the Temple times, but without a blessing.
By washing hands without a blessing and without the matzah which would normally follow, children are inspired to ask why this is done. The Passover Seder is meant to involve the children in all aspects.
Karpas
A piece of vegetable is dipped in salt water and eaten after reciting the appropriate blessing.
The vegetable appetizer: Karpas represents a sign of our freedom. Many of the Seder activities are meant to symbolize freedom and comfort. In slavery, meals are simple and sparse. In freedom, meals can be more elaborate.
* Eating vegetables as an appetizer inspires children to ask questions.
* Eating vegetables highlights the fact that Passover is a Festival of Spring.
Dipping food into in salt water is a dual representation. On the one hand, it is a symbol of freedom, for in ancient times only the wealthy had condiments in which to dip any of their food. On the other hand, the salt water reminds us of the tears of the Jewish slaves.
Yachatz
The middle matzah is broken in half. The larger half, the afikoman, is wrapped in a napkin or placed in special afikoman bag and placed under the leader's cushion or pillow. At some point later in the meal, it is customary for the children to "steal" and hide the afikoman, only to return it (for a handsome ransom, of course) at the end of the meal during Tzafon.
The middle matzah is broken so that the story of the exodus, which is about to be recited, is told with lechem oni, bread of affliction (i.e. not even a whole matzah), on the table.
The custom of placing the afikoman under the leader's cushion is derived from the obligation "to guard the matzot" (Exodus 12:17).
Placing the afikoman under the cushion does not mean that the leader should actually sit on the matzah.
Maggid
Mah Nishtana, the Four Questions, are recited or sung at the beginning of the Maggid section. More Details about Maggid will follow soon.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The Seder is the festive meal of the first night (first 2 nights outside of Israel) of Passover. More than just a meal, the Seder is the ritual recounting of the Exodus from Egypt.
Because Passover is a celebration of freedom from slavery, it is customary to vary our normal habits in order to represent our freedom:
At specified occasions during the Seder, participants recline towards their left to eat and drink as an ancient symbol of freedom. Many people have a pillow on which to lean.
Four cups of red wine or grape juice are drunk at the Seder as a sign of liberation. It is customary that we treat ourselves like royalty and have someone else fill our glasses. Each person, therefore, pours for their neighbor.
In order to express our elevation from slaves to free-people, the wine used for the Seder should be red.
o Red wine is generally considered to be a higher quality wine.
o The red color reminds us of the blood the was spilled in Egypt and the blood of circumcision, the identifying mark of the Jewish nation.
o If one strongly prefers white wine or if the white wine is a much better quality, then one may use white wine.
o One should use wine rather than grape juice. If, however, one cannot drink 4 cups of wine for medical reasons or because one has a low tolerance for alcohol, grape juice is permitted. However, some wine should be added to the grape juice if possible.
The Haggadah is the guide book for the Seder. Haggadah actually means a story that is told, and it is through the Haggadah that Jews fulfill the mitzvah of remembering the Exodus from Egypt.
The word Seder is Hebrew for "order." Indeed, the importance of the Haggadah is that it guides participants in following the correct order of the Seder. The Haggadah should be read aloud in a language that is understood by the Seder participants. The following is the order of the Seder:
Kadesh (Kiddush)
Blessing over the first cup of wine sanctifying the holy day.
Please note that when Passover begins Saturday night, Havdalah is added to the Festival Kiddush. The necessary addition can be found in the Haggadah.
Ur'chatz
A ritual washing of the hands without a blessing, in preparation for Karpas.
There are two customs followed for Ur'chatz. In some households, only the Seder leader performs the hand washing, and in some households, all Seder participants wash their hands.
Either way, no blessing is recited.
When the Holy Temple stood in Jerusalem, everyone was required to do a ritual washing of the hands before eating wet foods. Since the next step in the Seder is to dip the vegetable into salt water, we wash our hands in commemoration of the purity laws of the Temple times, but without a blessing.
By washing hands without a blessing and without the matzah which would normally follow, children are inspired to ask why this is done. The Passover Seder is meant to involve the children in all aspects.
Karpas
A piece of vegetable is dipped in salt water and eaten after reciting the appropriate blessing.
The vegetable appetizer: Karpas represents a sign of our freedom. Many of the Seder activities are meant to symbolize freedom and comfort. In slavery, meals are simple and sparse. In freedom, meals can be more elaborate.
* Eating vegetables as an appetizer inspires children to ask questions.
* Eating vegetables highlights the fact that Passover is a Festival of Spring.
Dipping food into in salt water is a dual representation. On the one hand, it is a symbol of freedom, for in ancient times only the wealthy had condiments in which to dip any of their food. On the other hand, the salt water reminds us of the tears of the Jewish slaves.
Yachatz
The middle matzah is broken in half. The larger half, the afikoman, is wrapped in a napkin or placed in special afikoman bag and placed under the leader's cushion or pillow. At some point later in the meal, it is customary for the children to "steal" and hide the afikoman, only to return it (for a handsome ransom, of course) at the end of the meal during Tzafon.
The middle matzah is broken so that the story of the exodus, which is about to be recited, is told with lechem oni, bread of affliction (i.e. not even a whole matzah), on the table.
The custom of placing the afikoman under the leader's cushion is derived from the obligation "to guard the matzot" (Exodus 12:17).
Placing the afikoman under the cushion does not mean that the leader should actually sit on the matzah.
Maggid
Mah Nishtana, the Four Questions, are recited or sung at the beginning of the Maggid section. More Details about Maggid will follow soon.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Friday, March 19, 2010
YOM TOV - The First Festival Days
Passover is a 7 day (8 days outside of Israel) holiday. The first day (first two days outside of Israel) are Yamim Tovim - days which are observed with the same rules as the Sabbath. (Cooking from an existing flame and carrying, however, are permitted).
Candle lighting
Shabbat and all Jewish holidays always begin the evening before. Because Passover begins on Saturday night (immediately following Shabbat), candles are lit no earlier than one hour after sunset on both the first and second night of Yom Tov.
Because one may not create a fire on Shabbat or Yom Tov, the candles must be lit from a pre-existing flame. For this reason, many people light a yahrtzeit candle (25 hour candle) before Shabbat, or leave a burner lit on the stove before Shabbat.
The procedure for lighting candles for a holiday varies slightly from Sabbath candle-lighting:
* The blessings are said before lighting the candles.
* The end of the blessing is changed to represent the Yom Tov [festival] and includes Shabbat, when applicable:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu l’hahd’leek nayr shel [Shabbat v’] Yom Tov.
Blessed are you Lord, our God, Ruler of the world, who sanctified us through His commandments and commanded us to kindle the lights of the [the Sabbath and] Yom Tov [festival]
An additional blessing, Sheh'heh'cheh'yanu, is pronounced to acknowledge the good fortune of being able to experience the holiday:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, sheh'heh'cheh'yanu v'kee'manu v'hee'gee'anu la'zman ha'zeh.
Blessed are You, Lord our God, King of the Universe, who has kept us alive, sustained us, and brought us to this season.
Evening services are held in the synagogue.
The Seder
Due to its length, intricacies and importance, the Seder will be covered more thoroughly in upcoming Jewish Holiday Treats.
Changes In The Morning Synagogue Service
* During Shacharit, the morning service, the Festival Amidah is recited.
* Hallel
1. Hallel is a collection of Psalms that are recited on the festivals and Rosh Chodesh (the new month).
2. Hallel can be found in the siddur (Jewish prayerbook).
3. Full Hallel is recited on the first two days of Passover. Half-Hallel is recited on the remaining days of the holiday.
* The Torah Reading
1. On the first day of Passover, Exodus 12:21-51 is read in synagogue.
2. On the second day of Passover, Leviticus 22:26-23:44 is
read in synagogue.
3. The maftir (additional reading) on both days is Numbers
28:16-25.
4. The haftorah (prophetic message) on the first day is from the Book of Joshua, 3:5-7, 5:2-6:1, and 6:27.
The haftorah on the second day is from Kings II, 23:1-9 and 23:21-25.
* The Prayer for Dew
1. On Passover, the prayer for rain, which began on Shmini Atzeret (the final days of Sukkot), is discontinued and the prayer for dew is now recited.
2. The cantor recites the prayer for dew during the repetition of the Mussaf (additional) service on the first day of Passover.
3. In the Silent Amidah, morid ha'tal, "He who makes the dew descend," is inserted. Morid ha'tal is added to each service until Shmini Atzeret. Many congregations, however, merely omit the previously said mashiv ha'ruach u' morid ha'geshem.
4. In the weekday Amidah, v'ten bracha, "and give blessing," replaces v'ten tal u'matar liv'racha, "and give dew and rain for a blessing," in the 9th blessing.
The Festive Lunch
* The Festival day Kiddush (blessing over wine), found in the siddur (prayer book), is recited.
* Ha'Motzee - After a ritual washing of the hands, the blessing is made over two whole matzot, the pieces of which are sprinkled with salt.
* A festive meal is eaten, followed by the Grace After Meals with the addition of Y'aleh V'Yavo, "He will go up and he will come..." for the Passover holidays and the holiday insertion towards the conclusion of "Harachamon."
Mincha, the afternoon service is recited with the special Festival Amidah (and the special insertions for Shabbat, when applicable).
Havdalah
At the conclusion of the second day of Yom Tov, Havdalah, separating holy days from week days, is recited in the evening Amidah. This Havdalah is followed by the formal Havdalah, which consists of only the blessing over grape juice (HaGafen) and the Havdalah blessing (HaMavdil), which can be found in the prayer book
One may not prepare on the first day of Yom Tov for the second day of Yom Tov. One should wait until after nightfall to set the table, prepare the Seder plate, or any other activity not meant for the enjoyment of the first day itself.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Candle lighting
Shabbat and all Jewish holidays always begin the evening before. Because Passover begins on Saturday night (immediately following Shabbat), candles are lit no earlier than one hour after sunset on both the first and second night of Yom Tov.
Because one may not create a fire on Shabbat or Yom Tov, the candles must be lit from a pre-existing flame. For this reason, many people light a yahrtzeit candle (25 hour candle) before Shabbat, or leave a burner lit on the stove before Shabbat.
The procedure for lighting candles for a holiday varies slightly from Sabbath candle-lighting:
* The blessings are said before lighting the candles.
* The end of the blessing is changed to represent the Yom Tov [festival] and includes Shabbat, when applicable:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu l’hahd’leek nayr shel [Shabbat v’] Yom Tov.
Blessed are you Lord, our God, Ruler of the world, who sanctified us through His commandments and commanded us to kindle the lights of the [the Sabbath and] Yom Tov [festival]
An additional blessing, Sheh'heh'cheh'yanu, is pronounced to acknowledge the good fortune of being able to experience the holiday:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, sheh'heh'cheh'yanu v'kee'manu v'hee'gee'anu la'zman ha'zeh.
Blessed are You, Lord our God, King of the Universe, who has kept us alive, sustained us, and brought us to this season.
Evening services are held in the synagogue.
The Seder
Due to its length, intricacies and importance, the Seder will be covered more thoroughly in upcoming Jewish Holiday Treats.
Changes In The Morning Synagogue Service
* During Shacharit, the morning service, the Festival Amidah is recited.
* Hallel
1. Hallel is a collection of Psalms that are recited on the festivals and Rosh Chodesh (the new month).
2. Hallel can be found in the siddur (Jewish prayerbook).
3. Full Hallel is recited on the first two days of Passover. Half-Hallel is recited on the remaining days of the holiday.
* The Torah Reading
1. On the first day of Passover, Exodus 12:21-51 is read in synagogue.
2. On the second day of Passover, Leviticus 22:26-23:44 is
read in synagogue.
3. The maftir (additional reading) on both days is Numbers
28:16-25.
4. The haftorah (prophetic message) on the first day is from the Book of Joshua, 3:5-7, 5:2-6:1, and 6:27.
The haftorah on the second day is from Kings II, 23:1-9 and 23:21-25.
* The Prayer for Dew
1. On Passover, the prayer for rain, which began on Shmini Atzeret (the final days of Sukkot), is discontinued and the prayer for dew is now recited.
2. The cantor recites the prayer for dew during the repetition of the Mussaf (additional) service on the first day of Passover.
3. In the Silent Amidah, morid ha'tal, "He who makes the dew descend," is inserted. Morid ha'tal is added to each service until Shmini Atzeret. Many congregations, however, merely omit the previously said mashiv ha'ruach u' morid ha'geshem.
4. In the weekday Amidah, v'ten bracha, "and give blessing," replaces v'ten tal u'matar liv'racha, "and give dew and rain for a blessing," in the 9th blessing.
The Festive Lunch
* The Festival day Kiddush (blessing over wine), found in the siddur (prayer book), is recited.
* Ha'Motzee - After a ritual washing of the hands, the blessing is made over two whole matzot, the pieces of which are sprinkled with salt.
* A festive meal is eaten, followed by the Grace After Meals with the addition of Y'aleh V'Yavo, "He will go up and he will come..." for the Passover holidays and the holiday insertion towards the conclusion of "Harachamon."
Mincha, the afternoon service is recited with the special Festival Amidah (and the special insertions for Shabbat, when applicable).
Havdalah
At the conclusion of the second day of Yom Tov, Havdalah, separating holy days from week days, is recited in the evening Amidah. This Havdalah is followed by the formal Havdalah, which consists of only the blessing over grape juice (HaGafen) and the Havdalah blessing (HaMavdil), which can be found in the prayer book
One may not prepare on the first day of Yom Tov for the second day of Yom Tov. One should wait until after nightfall to set the table, prepare the Seder plate, or any other activity not meant for the enjoyment of the first day itself.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Thursday, March 18, 2010
Passover Preparations: Burning of Chametz
Burning of Chametz
Before the end of the fourth hour of daylight, all remaining chametz (except that set aside for Friday and the Shabbat meals), found during the search or left over from breakfast, is burned. A second, and more comprehensive, declaration is then* made stating that any chametz that one owns or possesses is null and void and ownerless. The text of the second nullification may be found in most prayer books.
*When Passover begins after Shabbat: Although chametz may be purchased and eaten all day Friday, the custom is to sell and burn all chametz on Friday morning before the end of the fourth hour since burning it later may lead to confusion in subsequent years. The comprehensive declaration nullifying ownership of the chametz is made on Shabbat morning.
Because the removal of chametz is taking place a day earlier than usual, one should be certain on the day of the Seder (Saturday), not to eat any chametz after the fourth hour of daylight.
Prohibition of Eating Matzah
One may not eat matzah the entire day before the Seder in order to increase the pleasure of eating matzah at the Seder.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Before the end of the fourth hour of daylight, all remaining chametz (except that set aside for Friday and the Shabbat meals), found during the search or left over from breakfast, is burned. A second, and more comprehensive, declaration is then* made stating that any chametz that one owns or possesses is null and void and ownerless. The text of the second nullification may be found in most prayer books.
*When Passover begins after Shabbat: Although chametz may be purchased and eaten all day Friday, the custom is to sell and burn all chametz on Friday morning before the end of the fourth hour since burning it later may lead to confusion in subsequent years. The comprehensive declaration nullifying ownership of the chametz is made on Shabbat morning.
Because the removal of chametz is taking place a day earlier than usual, one should be certain on the day of the Seder (Saturday), not to eat any chametz after the fourth hour of daylight.
Prohibition of Eating Matzah
One may not eat matzah the entire day before the Seder in order to increase the pleasure of eating matzah at the Seder.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Passover Preparations: Bedikat Chametz - The Final Search for Chametz
The Final Search for Chametz.
Tis the night before Pesach
and all through the place
we must search for our chametz,
in every corner and space.
We've emptied our pockets,
and vacuumed the floor,
every inch has been dusted,
we can clean no more!
With a feather and a candle,
in the dark of the night,
we look for any chametz
that was hidden from sight.
Next day after sunrise
all the chametz must be
burned out of existence
to set ourselves free.
On Passover, Jews are commanded to get rid of all "chametz" (see definition of chametz in overview) which may be in their possession. Weeks are spent cleaning and scrubbing. To confirm the effectiveness of these efforts, a special search for chametz, called Bedikat Chametz, is held on the night before the Seder. (° When the first Seder is Saturday night, Bedikat Chametz is performed on Thursday night.)
Shortly after nightfall, Bedikat Chametz begins. The search is conducted by the light of a candle, in order to look in all the nooks and crannies (if the candle might cause danger, for instance when searching near draperies, one may use a flashlight). It is also customary to "sweep" the chametz away with a feather.
Before the search begins, the following blessing is recited:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu ahl Bee'oor chametz
Blessed are you L-rd, our G-d ruler of the world, who sanctified us through His commandments and commanded us concerning the removal of chametz
From the recitation of the blessing until the search begins, there should be no talking. Likewise, during the search, conversation should be limited to matters which pertain to the search.
Sometimes getting into the right mind frame for the search may be difficult, especially if the house has already been thoroughly cleaned for Passover. It is the custom, therefore, to carefully "hide" ten pieces of chametz (for instance 10 pieces of pretzel) in the rooms which will be searched. The search will thus be more diligent, and will not conclude until all the rooms have been checked and the 10 pieces found.
All chametz that is found should be placed safely in a bag for disposal the next morning. You may, however, put aside chametz to eat for breakfast (and Shabbat meals when applicable), making sure to clean up any leftovers and to add them to the chametz bag afterwards.
When the search is over, a general declaration is made stating that any unknown chametz is hereby declared ownerless:
"Any chametz or leaven that is in my possession which I have not seen, have not
removed and do not know about, should be annulled and become ownerless,
like the dust of the earth."
On the morning before the Seder, all chametz found during Bedikat Chametz, or left over from breakfast, is burned. In larger communities, there are often communal chametz burning barrels.
After the burning of the chametz, since the time for eating chametz has passed, we make a more comprehensive declaration nullifying ownership.
"Any chametz, or leaven, that is in my possession, whether I know about it
or not, whether I have seen it or not, whether I have removed it or not, should
be annulled and become ownerless, like dust of the earth."
The removal and destruction of chametz is now complete.
A DEEPER LOOK AT BEDIKAT CHAMETZ
On Passover, the festival of freedom, we commemorate our liberation from slavery. In the 21st century, most people often think of freedom as a lack of restrictions and obligations. With the intensive cleaning and obligatory preparations, Passover seems to be in direct contradiction of freedom. After all, how can we be considered free, when we are obligated to "slave away" cleaning every corner of the house?
While our release from slavery occurred on Passover, the Jewish nation was not wholly free on the day they left Egypt. Although they were no longer subjugated to taskmasters, the Israelites retained the slave mentalities which they had acquired. Slavery, after all, denies a person free will. Lack of free will often causes a person to lose a sense of responsibility. Proof of this can be seen in the fact that throughout their journey in the wilderness, the Jews rebel and cry-out that it would have been better to still be slaves in Egypt! While in slavery, they did not have to choose how to act, their masters told them what to do.
Yes, the Jewish nation was redeemed from Egypt in order to be free, free to serve G-d! Thirty three centuries later, our mission has not changed. Passover is the time for setting ourselves free from that which today enslaves us. While the slavery of the 21st century is not the physical hardship we faced in Egypt, today's bondage is even more subtle and powerful. Today many Americans are enslaved to their jobs, to money, to power and to technology.
How many Jews will miss attending a Seder this year because they "just couldn't get off work" (In America, one can't really loose his/her job for taking time off for a religious holiday!!) How many Jews are aghast at the idea of no TV, pager or cell-phone for 25 hours on Shabbat. And how many Jews balk at the idea of keeping kosher because of the fear of appearing different from others? Is this freedom?
Perhaps the root of enslavement is pride. The popular idiom of modern life, "He who has the most toys, wins," is, unfortunately, hardly a maxim for living life to the fullest. It is probably more a means of showing superiority over others. Does anyone really need a cell-phone/pager/internet with a video screen? The human race has survived without it for millennia. But oh, to be the first one on the block to own one!
Our sages tell us that Chametz (any combination of water and flour which is allowed to ferment) represents "pride," comparing the "puffing-up" of the dough to the "puffing-up" of the ego. We are proud of our business accomplishments, our social coups, and even our "righteousness." Pride and arrogance, however, are allies of the evil inclination, the Yetzer Harah. When a person places too high a value on him/herself, the importance of G-d is diminished and is more likely to sin. As the holiday of our redemption approaches, we are reminded that the People of Israel attained freedom by having faith in G-d and accepting that it is G-d who ultimately runs the world and performs miracles.
Searching for chametz is symbolic of battling the evil inclination. We search every corner of our souls for pride and arrogance. It is only then, when we have labored to rid ourselves of these negative character traits, that we are able to appreciate the freedom that was given to us when we left Egypt.
The actual search, during which pieces of chametz are "hidden" in the house, reminds us that we must still search even when we think that the cleansing is complete. One should never glory in one's "righteousness," after all, no one is ever completely cleansed of "chametz." Isn't the best Jew the one who is always trying to be a better Jew?
The Jewish concept of freedom is not a world without laws. Freedom is the removal of obstacles in the path of serving G-d. Free will is G-d's gift to humankind, but the freedom to use it properly must be learned and earned.
May you have a successful search and a joyful Passover.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Tis the night before Pesach
and all through the place
we must search for our chametz,
in every corner and space.
We've emptied our pockets,
and vacuumed the floor,
every inch has been dusted,
we can clean no more!
With a feather and a candle,
in the dark of the night,
we look for any chametz
that was hidden from sight.
Next day after sunrise
all the chametz must be
burned out of existence
to set ourselves free.
On Passover, Jews are commanded to get rid of all "chametz" (see definition of chametz in overview) which may be in their possession. Weeks are spent cleaning and scrubbing. To confirm the effectiveness of these efforts, a special search for chametz, called Bedikat Chametz, is held on the night before the Seder. (° When the first Seder is Saturday night, Bedikat Chametz is performed on Thursday night.)
Shortly after nightfall, Bedikat Chametz begins. The search is conducted by the light of a candle, in order to look in all the nooks and crannies (if the candle might cause danger, for instance when searching near draperies, one may use a flashlight). It is also customary to "sweep" the chametz away with a feather.
Before the search begins, the following blessing is recited:
Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu ahl Bee'oor chametz
Blessed are you L-rd, our G-d ruler of the world, who sanctified us through His commandments and commanded us concerning the removal of chametz
From the recitation of the blessing until the search begins, there should be no talking. Likewise, during the search, conversation should be limited to matters which pertain to the search.
Sometimes getting into the right mind frame for the search may be difficult, especially if the house has already been thoroughly cleaned for Passover. It is the custom, therefore, to carefully "hide" ten pieces of chametz (for instance 10 pieces of pretzel) in the rooms which will be searched. The search will thus be more diligent, and will not conclude until all the rooms have been checked and the 10 pieces found.
All chametz that is found should be placed safely in a bag for disposal the next morning. You may, however, put aside chametz to eat for breakfast (and Shabbat meals when applicable), making sure to clean up any leftovers and to add them to the chametz bag afterwards.
When the search is over, a general declaration is made stating that any unknown chametz is hereby declared ownerless:
"Any chametz or leaven that is in my possession which I have not seen, have not
removed and do not know about, should be annulled and become ownerless,
like the dust of the earth."
On the morning before the Seder, all chametz found during Bedikat Chametz, or left over from breakfast, is burned. In larger communities, there are often communal chametz burning barrels.
After the burning of the chametz, since the time for eating chametz has passed, we make a more comprehensive declaration nullifying ownership.
"Any chametz, or leaven, that is in my possession, whether I know about it
or not, whether I have seen it or not, whether I have removed it or not, should
be annulled and become ownerless, like dust of the earth."
The removal and destruction of chametz is now complete.
A DEEPER LOOK AT BEDIKAT CHAMETZ
On Passover, the festival of freedom, we commemorate our liberation from slavery. In the 21st century, most people often think of freedom as a lack of restrictions and obligations. With the intensive cleaning and obligatory preparations, Passover seems to be in direct contradiction of freedom. After all, how can we be considered free, when we are obligated to "slave away" cleaning every corner of the house?
While our release from slavery occurred on Passover, the Jewish nation was not wholly free on the day they left Egypt. Although they were no longer subjugated to taskmasters, the Israelites retained the slave mentalities which they had acquired. Slavery, after all, denies a person free will. Lack of free will often causes a person to lose a sense of responsibility. Proof of this can be seen in the fact that throughout their journey in the wilderness, the Jews rebel and cry-out that it would have been better to still be slaves in Egypt! While in slavery, they did not have to choose how to act, their masters told them what to do.
Yes, the Jewish nation was redeemed from Egypt in order to be free, free to serve G-d! Thirty three centuries later, our mission has not changed. Passover is the time for setting ourselves free from that which today enslaves us. While the slavery of the 21st century is not the physical hardship we faced in Egypt, today's bondage is even more subtle and powerful. Today many Americans are enslaved to their jobs, to money, to power and to technology.
How many Jews will miss attending a Seder this year because they "just couldn't get off work" (In America, one can't really loose his/her job for taking time off for a religious holiday!!) How many Jews are aghast at the idea of no TV, pager or cell-phone for 25 hours on Shabbat. And how many Jews balk at the idea of keeping kosher because of the fear of appearing different from others? Is this freedom?
Perhaps the root of enslavement is pride. The popular idiom of modern life, "He who has the most toys, wins," is, unfortunately, hardly a maxim for living life to the fullest. It is probably more a means of showing superiority over others. Does anyone really need a cell-phone/pager/internet with a video screen? The human race has survived without it for millennia. But oh, to be the first one on the block to own one!
Our sages tell us that Chametz (any combination of water and flour which is allowed to ferment) represents "pride," comparing the "puffing-up" of the dough to the "puffing-up" of the ego. We are proud of our business accomplishments, our social coups, and even our "righteousness." Pride and arrogance, however, are allies of the evil inclination, the Yetzer Harah. When a person places too high a value on him/herself, the importance of G-d is diminished and is more likely to sin. As the holiday of our redemption approaches, we are reminded that the People of Israel attained freedom by having faith in G-d and accepting that it is G-d who ultimately runs the world and performs miracles.
Searching for chametz is symbolic of battling the evil inclination. We search every corner of our souls for pride and arrogance. It is only then, when we have labored to rid ourselves of these negative character traits, that we are able to appreciate the freedom that was given to us when we left Egypt.
The actual search, during which pieces of chametz are "hidden" in the house, reminds us that we must still search even when we think that the cleansing is complete. One should never glory in one's "righteousness," after all, no one is ever completely cleansed of "chametz." Isn't the best Jew the one who is always trying to be a better Jew?
The Jewish concept of freedom is not a world without laws. Freedom is the removal of obstacles in the path of serving G-d. Free will is G-d's gift to humankind, but the freedom to use it properly must be learned and earned.
May you have a successful search and a joyful Passover.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Wednesday, March 17, 2010
Passover Preparations: Getting Rid of Chametz
Cleaning the House
The home and place of business are thoroughly cleaned in an effort to get rid of chametz, which one is forbidden to possess.
It is important to thoroughly clean the kitchen and dining room areas, where food is generally eaten. Be sure to brush or vacuum out crumbs from drawers and cabinets.
In living rooms and other rooms where food, especially snacks, is eaten, be sure to vacuum carpets and couches.
"Turning the House Over" - Perhaps you have heard this phrase uttered by a friend, or you remember your grandmother using such language. "Turning the House Over" means changing the kitchen from Chametz to Pesachdik (ready for Passover) and vice-versa after the holiday.
* During Passover, one may not use dishes, silverware or pots and pans that are regularly used with chametz foods. It is customary to have separate sets of dishes, cutlery and cookingware for Passover.
* For those who are just beginning to observe the Passover laws or who are on a strict budget, paper, plasticware and aluminum are easy and affordable.
* The non-Passover dishes, cutlery and cookware should be stored away so that they will not mistakenly be used. One may either box them and put them in another room, or tape the cabinet closed.
* Appliances used for chametz should be removed from the counters and not used during Passover.
* Because counters and table tops often come in direct contact with chametz during the year, one should cover them. A tablecloth is sufficient for the table and foil, plastic sheeting or contact paper (being cautious that it is removable without damage) to cover counters.
The Removal of Chametz
Any item which contains wheat, wheat, oat, barley, spelt or rye should be consumed before Passover, given away, thrown out or sold (see below).
Any item that does not contain chametz, but is not specifically labeled Kosher for Passover, should be stored in a cabinet and the cabinet should be taped closed.
During the holiday, one should only eat food specifically marked Kosher for Passover. While a product may not appear to contain chametz, according to Jewish law it may still be chametz since the US FDA does not require any ingredient under 2% to be listed on the label. There are also some production techniques that use chametz based oils in packaging or canning products, which would not be listed on the labels.
Selling the leftover Chametz
In cases of significant monetary loss, it is customary to sell certain types of chametz to a non-Jew, for instance unopened economy size boxes of cereal or bottles of scotch.*
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The home and place of business are thoroughly cleaned in an effort to get rid of chametz, which one is forbidden to possess.
It is important to thoroughly clean the kitchen and dining room areas, where food is generally eaten. Be sure to brush or vacuum out crumbs from drawers and cabinets.
In living rooms and other rooms where food, especially snacks, is eaten, be sure to vacuum carpets and couches.
"Turning the House Over" - Perhaps you have heard this phrase uttered by a friend, or you remember your grandmother using such language. "Turning the House Over" means changing the kitchen from Chametz to Pesachdik (ready for Passover) and vice-versa after the holiday.
* During Passover, one may not use dishes, silverware or pots and pans that are regularly used with chametz foods. It is customary to have separate sets of dishes, cutlery and cookingware for Passover.
* For those who are just beginning to observe the Passover laws or who are on a strict budget, paper, plasticware and aluminum are easy and affordable.
* The non-Passover dishes, cutlery and cookware should be stored away so that they will not mistakenly be used. One may either box them and put them in another room, or tape the cabinet closed.
* Appliances used for chametz should be removed from the counters and not used during Passover.
* Because counters and table tops often come in direct contact with chametz during the year, one should cover them. A tablecloth is sufficient for the table and foil, plastic sheeting or contact paper (being cautious that it is removable without damage) to cover counters.
The Removal of Chametz
Any item which contains wheat, wheat, oat, barley, spelt or rye should be consumed before Passover, given away, thrown out or sold (see below).
Any item that does not contain chametz, but is not specifically labeled Kosher for Passover, should be stored in a cabinet and the cabinet should be taped closed.
During the holiday, one should only eat food specifically marked Kosher for Passover. While a product may not appear to contain chametz, according to Jewish law it may still be chametz since the US FDA does not require any ingredient under 2% to be listed on the label. There are also some production techniques that use chametz based oils in packaging or canning products, which would not be listed on the labels.
Selling the leftover Chametz
In cases of significant monetary loss, it is customary to sell certain types of chametz to a non-Jew, for instance unopened economy size boxes of cereal or bottles of scotch.*
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Passover Preparations: What Is Chametz
"And this day will be for you as a memorial and you will celebrate it as a festival for G-d. Throughout your generations you shall keep it a feast for an everlasting statute. Seven days you will eat only matzah, but on the first day you shall have put away your Chametz (leaven) from your houses..." (Exodus 12:14-15)
The Torah teaches that by the beginning of the holiday of Passover, no Chametz should be left in one's house. To fulfill this directive, the house (and other spaces where one spends significant time, i.e. one's office or car) is thoroughly cleaned. Many begin their Passover cleaning immediately after Purim, thus giving themselves a month to prepare. The following is a guide to the special actions taken to eliminate chametz from one's possession:
What is Chametz?
Chametz is defined as leaven and is any product in which wheat, oat, barley, spelt or rye come in contact with water for 18 minutes or longer (without kneading or manipulating).
Kitniyot - Legumes -
During the holiday of Passover, Ashekenazim (Jews of Western and Eastern European ancestry) follow the Rabbinic decree to not eat kitniyot, foods such as rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds.
Why? - Kitniyot products are often stored together with chametz grains and it is difficult to insure that there is no chametz mixed with the products. Also, when kitniyot are ground into flour, the untrained eye could mistakenly think that this it is real flour and, therefore, accidentally come to use prohibited flour.
In the house - While the decree prohibits one to eat products containing Kitniyot, they do not need to be removed from one's possession, as does chametz.
Peanut oil and other derivatives -- a commonly noted Passover item on the supermarket shelf is peanut oil. There is a difference of opinion about using kitniyot-based oils. Please check with your local rabbi as to whether or not you may use these products.
Please note that while many Sephardim are permitted to eat kitniyot, the food must be thoroughly checked that it is not mixed with chametz.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
The Torah teaches that by the beginning of the holiday of Passover, no Chametz should be left in one's house. To fulfill this directive, the house (and other spaces where one spends significant time, i.e. one's office or car) is thoroughly cleaned. Many begin their Passover cleaning immediately after Purim, thus giving themselves a month to prepare. The following is a guide to the special actions taken to eliminate chametz from one's possession:
What is Chametz?
Chametz is defined as leaven and is any product in which wheat, oat, barley, spelt or rye come in contact with water for 18 minutes or longer (without kneading or manipulating).
Kitniyot - Legumes -
During the holiday of Passover, Ashekenazim (Jews of Western and Eastern European ancestry) follow the Rabbinic decree to not eat kitniyot, foods such as rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds.
Why? - Kitniyot products are often stored together with chametz grains and it is difficult to insure that there is no chametz mixed with the products. Also, when kitniyot are ground into flour, the untrained eye could mistakenly think that this it is real flour and, therefore, accidentally come to use prohibited flour.
In the house - While the decree prohibits one to eat products containing Kitniyot, they do not need to be removed from one's possession, as does chametz.
Peanut oil and other derivatives -- a commonly noted Passover item on the supermarket shelf is peanut oil. There is a difference of opinion about using kitniyot-based oils. Please check with your local rabbi as to whether or not you may use these products.
Please note that while many Sephardim are permitted to eat kitniyot, the food must be thoroughly checked that it is not mixed with chametz.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Tuesday, March 16, 2010
Passover Dictionary
Wondering what all those Passover terms mean? Check out NJOP's quick and easy Passover dictionary:
Chametz -- Leaven and any product in which wheat, oat, barley, spelt or rye come in contact with water for 18 minutes or longer (without kneading or manipulating), is called chametz.
Charoset -- A tasty mixture of chopped walnuts, wine, cinnamon and apples that represents the mortar the Jewish slaves used to build Pharaoh's cities (recipes may vary by community).
Dayenu -- One of the most famous of all Seder songs, Dayenu praises G-d for the many miracles and gifts He gave the Jews by stressing after each great miracle, "Dayenu - It would have been enough!"
Gebruchts -- Foods containing matzah with liquid. Numerous communities have accepted upon themselves a stringency not to eat gebruchts for fear that additional fermentation may occur when the matzah and liquid are combined.
Haggadah -- From the Hebrew infinitive l'haggid, to tell, the Haggadah is the special Passover guide book from which Jews fulfill the commandment of telling the story of the Exodus.
Hallel -- Hallel is a collection of Psalms that are recited on the festivals and Rosh Chodesh (the new month).
Kitniyot -- During the holiday of Passover, Ashekenazim (Jews of Western and Eastern European ancestry) follow the Rabbinic decree to not eat kitniyot, foods such as rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds.
Maot Chitim -- It is customary for every city to supply the poor with their Passover needs from a communal fund called Maot Chitim.
Maror -- Bitter herbs, usually fresh ground horseradish or romaine lettuce leaves, which are eaten during the Seder.
Matzah -- Unleavened bread that is permissible to eat during Passover. To be Kosher for Passover, the matzah must be made in under 18 minutes. Jews eat matzah at Passover to remind them of the unleavened bread which the Jews hastily took with them as they left Egypt.
Matzah Shmura or Shmura Matzah -- Literally "guarded matzah," shmura matzah has been specially supervised since before the wheat was cut so that it did not come in contact with chametz. This practice is based on Exodus 12:17, "And you shall guard the matzot...". It is best to use shmura matzah for the Seder.
Passover -- The English name of the holiday derives from the fact that G-d "passed-over" the Jewish homes during the plague of the first born.
Pesach -- The Hebrew name of the holiday refers to the Pesach offering, the Pascal Lamb that was an integral part of the Seder during the time of the Temple. During the actual exodus, G-d commanded the Jewish people to take a lamb into their homes, slaughter it five days later, and put the blood on the doorposts of their homes to indicate that it was a Jewish home.
Seder -- The festive Passover meal is referred to as the Seder. The word Seder actually means order, and the feast is called by this name to indicate that there is a certain order that should be followed.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Chametz -- Leaven and any product in which wheat, oat, barley, spelt or rye come in contact with water for 18 minutes or longer (without kneading or manipulating), is called chametz.
Charoset -- A tasty mixture of chopped walnuts, wine, cinnamon and apples that represents the mortar the Jewish slaves used to build Pharaoh's cities (recipes may vary by community).
Dayenu -- One of the most famous of all Seder songs, Dayenu praises G-d for the many miracles and gifts He gave the Jews by stressing after each great miracle, "Dayenu - It would have been enough!"
Gebruchts -- Foods containing matzah with liquid. Numerous communities have accepted upon themselves a stringency not to eat gebruchts for fear that additional fermentation may occur when the matzah and liquid are combined.
Haggadah -- From the Hebrew infinitive l'haggid, to tell, the Haggadah is the special Passover guide book from which Jews fulfill the commandment of telling the story of the Exodus.
Hallel -- Hallel is a collection of Psalms that are recited on the festivals and Rosh Chodesh (the new month).
Kitniyot -- During the holiday of Passover, Ashekenazim (Jews of Western and Eastern European ancestry) follow the Rabbinic decree to not eat kitniyot, foods such as rice, corn, soy beans, string beans, peas, lentils, peanuts, mustard, sesame seeds and poppy seeds.
Maot Chitim -- It is customary for every city to supply the poor with their Passover needs from a communal fund called Maot Chitim.
Maror -- Bitter herbs, usually fresh ground horseradish or romaine lettuce leaves, which are eaten during the Seder.
Matzah -- Unleavened bread that is permissible to eat during Passover. To be Kosher for Passover, the matzah must be made in under 18 minutes. Jews eat matzah at Passover to remind them of the unleavened bread which the Jews hastily took with them as they left Egypt.
Matzah Shmura or Shmura Matzah -- Literally "guarded matzah," shmura matzah has been specially supervised since before the wheat was cut so that it did not come in contact with chametz. This practice is based on Exodus 12:17, "And you shall guard the matzot...". It is best to use shmura matzah for the Seder.
Passover -- The English name of the holiday derives from the fact that G-d "passed-over" the Jewish homes during the plague of the first born.
Pesach -- The Hebrew name of the holiday refers to the Pesach offering, the Pascal Lamb that was an integral part of the Seder during the time of the Temple. During the actual exodus, G-d commanded the Jewish people to take a lamb into their homes, slaughter it five days later, and put the blood on the doorposts of their homes to indicate that it was a Jewish home.
Seder -- The festive Passover meal is referred to as the Seder. The word Seder actually means order, and the feast is called by this name to indicate that there is a certain order that should be followed.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Welcome to the Passover Guide!
You've probably noticed that the supermarket shelves are suddenly stocked with matzah, gefilte fish, and those special Passover jellied-sugar fruit candies. With less than a month till Passover, the Jewish community is in a flurry of activity. The seven day (8 days outside of Israel) holiday of Passover commemorates the Exodus of the Jews from Egypt which led to the birth of the Jewish nation at Sinai. The Passover Seder, which is held on the first (and second night outside of Israel) of Passover, is perhaps the most widely observed Jewish practice.
Jewish Treats Holidays hopes to give you a comprehensive overview of the holiday to help add a whole new dimension to your holiday.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
Jewish Treats Holidays hopes to give you a comprehensive overview of the holiday to help add a whole new dimension to your holiday.
Copyright © 2010 National Jewish Outreach Program. All rights reserved.
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