Newsletter Parashat Achare – Kedoshim

April 26, 2023April 28, 2023 5782

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Summer Timetable 5783 – 2023

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:32	9:28	9:23	8:18	7:35	7:01	6:45	28/29 Apr	אחרי־קדושים

For those not in the Bet Hakeneset, but wishing to bring in Shabbat with the Kahal, candles should be lit about 30 minutes after the time listed for Minha and Kabbalat Shabbat, unless the time listed in the ‘latest candle lighting’ column is earlier, when candles MUST be lit by that time, in all cases.

Summer

Shabbat Afternoon

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

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Returns THIS Shabbat

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Q & A on Parashat Achare – Kedoshim

Achare

Why does the Torah emphasize that Parshas Acharei Mos was taught after the death of Aaron's sons?
16:1 – To strengthen the warning not to enter the Kodesh Kodashim except on Yom Kippur.
What is the punishment for a Kohen Gadol who inappropriately enters the Kodesh Kodashim?
16:2 – Death.
How long did the first Beis Hamikdash exist?
16:3 – 410 years.
What did the Kohen Gadol wear when he entered the Kodesh Kodashim?
16:4 – Only the four linen garments worn by an ordinary Kohen.
How many times did the Kohen Gadol change his clothing and immerse in the mikveh on Yom Kippur?
16:4 – Five times.
How many times did he wash his hands and feet from the Kiyor (copper laver)?
16:4 – Ten times.
The Kohen Gadol offered a bull Chatat to atone for himself and his household. Who paid for it?
16:6 – The Kohen Gadol.
One of the goats that was chosen by lot went to Azazel. What is Azazel?
16:8 – A jagged cliff.
Who is included in the “household” of the Kohen Gadol?
16:11 – All the Kohanim.
For what sin does the goat Chatat atone?
16:16 – For unknowingly entering the Beit Hamikdash in the state of tumah.
After the Yom Kippur service, what is done with the four linen garments worn by the Kohen Gadol?
16:23 – They must be put into geniza and not be used again.
Where were the fats of the Chatat burned?
16:25 – On the outer Mizbe'ach.
Who is solely responsible for attaining atonement for the Jewish People on Yom Kippur?
16:32 – The Kohen Gadol.
From one point in history, installation of the Kohen Gadol through anointing was no longer used but was conducted by donning the special garments of that office. From when and why?
16:32 – Anointing ceased during the kingship of Yoshiahu. At that time, the oil of anointing was hidden away.
What is the penalty of karet?
17:9 – One's offspring die and one's own life is shortened.
Which categories of animals must have their blood covered when they are slaughtered?
17:13 – Non domesticated kosher animals and all species of kosher birds.
When a person eats a kosher bird that was improperly slaughtered (a neveilah), at what point does he contract tumah?
17:15 – When the food enters the esophagus.
The Torah commands the Jewish People not to follow the “chukim” of the Canaanites. What are the forbidden “chukim”?
18:3 – Their social customs.
What is the difference between “mishpat” and “chok”?
18:4 – A “mishpat” conforms to the human sense of justice. A “chok” is a law whose reason is not given to us and can only be understood as a decree from Hashem.
May a man marry his wife's sister?
18:18 – Yes, but not during the lifetime of his wife.

Kedoshim

Why was Parshat Kedoshim said in front of all the Jewish People?
19:2 – Because the fundamental teachings of the Torah are contained in this Parsha.
Why does the Torah mention the duty to honor one's father before it mentions the duty to honor one's mother?
19:3 – Since it is more natural to honor one's mother, the Torah stresses the obligation to honor one's father.
Why is the command to fear one's parents followed by the command to keep Shabbat?
19:3 – To teach that one must not violate Torah law even at the command of one's parents.
Why does Shabbat observance supersede honoring parents?
19:3 – Because the parents are also commanded by Hashem to observe Shabbat. Parents deserve great honor, but not at the “expense” of Hashem's honor.
What is “leket”?
19:9 – “Leket” is one or two stalks of grain accidentally dropped while harvesting. They are left for the poor.
In Shemot 20:13, the Torah commands “Do not steal.” What does the Torah add when it commands in Vayikra 19:11 “Do not steal”?
19:11 – The Torah in Vayikra prohibits monetary theft. In Shemot it prohibits kidnapping.
“Do not do wrong to your neighbor” (19:13). To what “wrong” is the Torah referring?
19:13 – Withholding wages from a worker.
By when must you pay someone who worked for you during the day?
19:13 – Before the following dawn.
How does Rashi explain the prohibition “Don't put a stumbling block before a sightless person”?
19:13 – Don't give improper advice to a person who is unaware in a matter. For example, don't advise someone to sell his field, when in reality you yourself wish to buy it.
In a monetary case involving a poor person and a rich person, a judge is likely to wrongly favor the poor person. What rationale does Rashi give for this?
19:15 – The judge might think: “This rich person is obligated to give charity to this poor person regardless of the outcome of this court case. Therefore, I'll rule in favor of the poor person. That way, he'll receive the financial support he needs without feeling shame.”
When rebuking someone, what sin must one be careful to avoid?
19:17 – Causing public embarrassment.
It's forbidden to bear a grudge. What example does Rashi give of this?
19:18 – Person A asks person B: “Can I borrow your shovel?” Person B says: “No.” The next day, B says to A: “Can I borrow your scythe?” A replies: “Sure, I'm not stingy like you are.”
The Torah forbids tattooing. How is a tattoo made?
19:28 – Ink is injected into the skin with a needle.
How does one fulfill the mitzvah of “hadarta p'nei zaken”?
19:32 – By not sitting in the seat of elderly people, and by not contradicting their statements.
What punishment will never come to the entire Jewish People?
20:3 – “Karet” — being spiritually “cut off.”
What penalty does the Torah state for cursing one's parents?
20:9 – Death by stoning.
When the Torah states a death penalty but doesn't define it precisely, to which penalty is it referring?
20:10 – Chenek (strangulation).
What will result if the Jewish People ignore the laws of forbidden relationships?
20:22 – The land of Israel will “spit them out.”
Which of the forbidden relationships listed in this week's Parsha were practiced by the Canaanites?
20:23 – All of them.
Is it proper for a Jew to say “I would enjoy eating ham”?
20:26 – Yes.
*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

דין המסופק אם ספר ספירת העומר

ביארנו
כבר, כי מי ששכח לספור יום אחד ספירת העומר,
אינו רשאי לברך שוב על ספירתו בימים הבאים. וטעם הדבר, לפי שנחלקו רבותינו
הראשונים, אם מצות ספירת העומר היא מצוה אחת ארוכה הנמשכת במשך ארבעים ותשעה ימי
העומר, או שמא ספירת העומר בכל יום ויום היא מצוה בפני עצמה. שאם נאמר שבכל יום
ויום הספירה היא מצוה בפני עצמה, הרי שאז, גם מי שלא ספר יום אחד, יוכל להמשיך
בספירתו, שהרי
בכל יום הספירה היא מצוה בפני עצמה, ואין שייכות בין הספירה של ליל אמש לספירה של
היום. וכשם שמי שלא הניח תפילין (ח”ו) יום אחד, בודאי שעליו להניח תפילין
ביום שלמחרתו, כי אין שייכות כלל בין העדר הנחת התפילין יום אחד, להמשך קיום המצוה
בימים הבאים. מה שאין כן אילו נאמר שמצות ספירת העומר היא מצוה אחת ארוכה, שאז, מי
ששכח לספור את העומר יום אחד, לא יוכל להמשיך עוד בספירת העומר, שהרי מרגע שאיבד
את הספירה יום אחד, הפסיד את המצוה בשלמותה, ואינו סופר עוד. וזו היא שיטת בעל
הלכות גדולות, הסובר שמי שלא ספר ספירת העומר יום אחד, אינו ממשיך בספירתו בימים
הבאים.

ולענין הלכה,
מכיון שדעת רוב רבותינו הראשונים אינה כדעת בעל הלכות גדולות, לכן מי ששכח לספור
ספירת העומר יום אחד, חייב להמשיך ולספור את העומר בימים הבאים. אולם מכיון שאיסור
ברכה לבטלה הוא חמור מאד, שיש בו הזכרת שם שמים לשוא, לכן אנו נוקטים להלכה,
שלענין ברכת “על ספירת העומר”, יש לחוש לדעת בעל הלכות גדולות, ומי ששכח
לספור את העומר יום אחד, אינו ממשיך לברך בכל יום על הספירה, אלא הוא סופר בלא
ברכה, וכפי הכלל הגדול שבידינו, “ספק ברכות להקל“.

ומעתה לנדון
שלנו, מאחר שנתבאר שאנו חוששים לענין הברכה לדעתו של בעל הלכות גדולות, לכאורה היה
נראה שאדם המסתפק אם ספר ספירת העומר (או שהוא מסופק אם ספר בצורה נכונה וכיוצא
בזה, וכגון אדם שהתפלל ביחידות, וכעת הוא מסופק אם ספר נכון), אף על פי שימשיך
לספור את העומר בכל יום, מכל מקום אינו רשאי לברך על הספירה, שהרי יש לנו לחוש
לדעת בעל הלכות גדולות, שמי ששכח יום אחד, אינו ממשיך לספור את העומר.

אולם לענין
הלכה, אין הדין כן, כי רק באופן שאדם יודע בודאות ששכח לספור את העומר, אז יש לנו
לחוש לדעתו של בעל הלכות גדולות, ולכן אינו ממשיך לספור “בברכה”, אך
אם אין הדבר ודאי, רק ספק, אין לחוש באופן כזה לשיטת בעל הלכות גדולות, שהרי בלאו
הכי רוב הראשונים לא פסקו כמותו. ולכן העיקר להלכה, שמי שמסתפק אם ספר את העומר
בליל אמש, ממשיך לספור את העומר בברכה.

ולסיכום: המסופק אם ספר בליל אמש ספירת העומר, ממשיך לספור
בימים הבאים בברכה. ורק אם ידוע לו בודאות שלא ספר לילה אחד, או שספר בצורה
שגוייה, שוב לא יברך על ספירתו

One who is in Doubt Whether or Not He Counted the Omer

We
have already explained that one who has forgotten to count the Omer
one day during the counting period may no longer count with a blessing on the
subsequent days. The reason for this is because the Rishonim disagree as to
whether the Mitzvah of counting the Omer is one long Mitzvah that spans along
forty-nine days or every day of counting the Omer possesses its own Mitzvah. If
we were to say that every day of counting possesses its own separate Mitzvah,
even if one were to forget one full day of counting, he would still be able to
continue counting the following night, for every day of counting is its own
Mitzvah and there is no correlation between today's counting and yesterday's.
Similarly, if one were to, G-d forbid, not don Tefillin one day, he would
surely still be obligated to don then the next day, for there is no connection
between today's lack of donning Tefillin and continuing to fulfill this Mitzvah
on subsequent days. However, if we say that the Mitzvah of counting the Omer is
one long Mitzvah, if one forgets to count one day, he may no longer continue
counting, for the moment he misses the counting of that specific day, he has
lost the opportunity to fulfill the Mitzvah in its completion, and he no longer
counts. This is indeed the opinion of the Ba'al Halachot Gedolot who holds that
if one missed counting one day of the Omer, he no longer counts on subsequent
days.

Halachically speaking, however, since most Rishonim disagree with the position
of the Ba'al Halachot Gedolot, if one forgets to count one day of the Omer, he
does indeed continue to count on the subsequent nights. Nevertheless, since the
prohibition of reciting a blessing in vain is very severe as it entails
uttering Hashem's name in vain, we thus hold that regarding the blessing of
“Al Sefirat Ha'Omer,” the opinion of the Ba'al Halachot Gedolot must
be taken into consideration and one who has forgotten to count one day of the
Omer does not continue to recite the blessing upon counting on subsequent
nights; rather, he continues to count without reciting a blessing beforehand,
as per the rule of, “When in doubt, do not bless”.

Regarding our scenario, since we have just established that regarding the
blessing we are concerned about the opinion of the Ba'al Halachot Gedolot, it
would seem that if one is in doubt whether he counted the Omer or not (or if he
is in doubt if he counted correctly, for instance, if one prayed alone, not
with a Minyan, and is now uncertain if he counted the correct number), although
he would continue to count on subsequent nights, he would nevertheless not be
allowed to recite a blessing upon counting, for we must consider the opinion of
the Ba'al Halachot Gedolot who holds that when one forgets to count one day, he
does not continue to count the Omer.

However, halachically speaking, this is not so, for only if one is certain that
he has forgotten to count one day do we say that he needs to be concerned about
the opinion of the Ba'al Halachot Gedolot, and should continue counting without
reciting a blessing. However, if one is uncertain whether he counted or not, he
need not be concerned about the opinion of the Ba'al Halachot Gedolot, for in
any case, most Rishonim disagree with his opinion. Therefore, the Halacha
follows that if one is uncertain whether he counted the Omer on the previous
night or not, he will indeed continue to count the Omer on subsequent nights
with a blessing.

Summary: If one is uncertain whether or not he counted the Omer on the
previous night, he does continue counting on subsequent nights with a blessing.
Only if one is certain that he has forgotten to count one night, or that he has
counted incorrectly, will he no longer recite a blessing upon counting on
subsequent nights

Newsletter Parashat Tazria – Metzora – Shabbat Rosh Chodesh

April 19, 2023April 19, 2023 5782

בס״ד

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This Thursday night / Friday

& Shabbat

This Shabbat is Shabbat Rosh Chodesh

(1) Say half Halel

(2) 2 Sefarim

i) Tazria – Metzora

ii) Rosh Chodesh

(3) Haftara of Rosh Chodesh

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לוח זמני תפלה לקיץ תשפ״ג

Summer Timetable 5783 – 2023

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:17	9:13	9:31	8:05	7:24	6:51	6:45	21/22 Apr	תזריע־מצורע) ר”ח(

Summer

Shabbat Afternoon

Avot Ubanim Summer Term

Returns THIS WEEK 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

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Women's Nach Group

Returns THIS Shabbat

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Sunday Morning Breakfast & Shiur

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Q & A on Parashat Tazria – Metzora

Tazria

When does a woman who has given birth to a son go to the mikveh?
12:2 – At the end of seven days.
After a woman gives birth, she is required to offer two types of offerings. Which are they?
12:6 – An olah and a chatat.
What animal does the woman offer as a chatat?
12:6 – A tor (turtle dove) or a ben yona (young pigeon).
Which of these offerings makes her tahor (ritual purity)?
12:7 – The chatat.
Which of the sacrifices does the woman offer first, the olah or the chatat?
12:8 – The chatat.
Who determines whether a person is a metzora tamei (person with ritually impure tzara'at) or is tahor?
13:2 – A kohen.
If the kohen sees that the tzara'at has spread after one week, how does he rule?
13:5 – The person is tamei.
What disqualifies a kohen from being able to give a ruling in a case of tzara'at?
13:12 – Poor vision.
Why is the appearance of tzara'at on the tip of one of the 24 “limbs” that project from the body usually unable to be examined?
13:14 – The tzara'at as a whole must be seen at one time. Since these parts are angular, they cannot be seen at one time.
On which days is a kohen not permitted to give a ruling on tzara'at?
13:14 – During the festivals; and ruling on a groom during the seven days of feasting after the marriage.
In areas of the body where collections of hair grow (e.g., the head or beard), what color hair is indicative of ritual impurity?
13:29 – Golden.
In areas of the body where collections of hair grow, what color hair is indicative of purity?
13:37 – Any color other than golden.
If the kohen intentionally or unintentionally pronounces a tamei person “tahor,” what is that person's status?
13:37 – He remains tamei.
What signs of mourning must a metzora display?
13:45 – He must tear his garments, let his hair grow wild, and cover his lips with his garment.
Why must a metzora call out, “Tamei! Tamei! “?
13:45 – So people will know to keep away from him.
Where must a metzora dwell?
13:46 – Outside the camp in isolation.
Why is a metzora commanded to dwell in isolation?
13:46 – Since tzara'at is a punishment for lashon hara (evil speech), which creates a rift between people, the Torah punishes measure for measure by placing a division between him and others.
What sign denotes tzara'at in a garment?
13:49 – A dark green or dark red discoloration.
What must be done to a garment that has tzara'at?
13:52 – It must be burned
If after washing a garment the signs of tzara'at disappear entirely, how is the garment purified?
13:58 – Through immersion in a mikveh.

Metzora

When may a metzora not be pronounced tahor?
14:2 – At night.
In the midbar, where did a metzora dwell while he was tamei?
14:3 – Outside the three camps.
Why does the metzora require birds in the purification process?
14:4 – Tzara'at comes as a punishment for lashon hara. Therefore, the Torah requires the metzora to offer birds, who chatter constantly, to atone for his sin of chattering.
In the purification process of a metzora, what does the cedar wood symbolize?
14:4 – The cedar is a lofty tree. It alludes to the fact that tzara'at comes as a punishment for haughtiness.
During the purification process, the metzora is required to shave his hair. Which hair must he shave?
14:9 – Any visible collection of hair on the body.
What is unique about the chatat and the asham offered by the metzora?
14:10 – They require n'sachim (drink offerings).
In the Beit Hamikdash, when the metzora was presented “before G-d” (14:11), where did he stand?
14:11 – At the gate of Nikanor.
Where was the asham of the metzora slaughtered?
14:13 – On the northern side of the mizbe'ach.
How was having tzara'at in one's house sometimes advantageous?
14:34 – The Amorites concealed treasures in the walls of their houses. After the conquest of the Land, tzara'at would afflict these houses. The Jewish owner would tear down the house and find the treasures.
When a house is suspected as having tzara'at, what is its status prior to the inspection by a kohen?
14:36 – It is tahor.
What happens to the vessels that are in a house found to have tzara'at?
14:36 – They become tamei.
Which type of vessels cannot be made tahor after they become tamei?
14:36 – Earthenware vessels.
Where were stones afflicted with tzara'at discarded?
14:40 – In places where tahor objects were not handled
When a house is suspected of having tzara'at, a kohen commands that the affected stones be replaced and the house plastered. What is the law if the tzara'at:
a. returns and spreads;
b. does not return;
c. returns, but does not spread?
a. 14:44-45 – It is called “tzara'at mam'eret,” and the house must be demolished;
b. 14:48 – the house is pronounced tahor;
c. 14:44 – The house must be demolished.
When a person enters a house that has tzara'at, when do his clothes become tamei?
14:46 – When he remains in the house long enough to eat a small meal.
What is the status of a man who is zav (sees a flow):
a. two times or two consecutive days;
b. three times or three consecutive days?
15:2 –
a. He is tamei;
b. He is tamei and is also required to bring a korban.
A zav sat or slept on the following: a). a bed; b) a plank; c) a chair; d) a rock.
If a tahor person touches these things what is his status?
15:4-5 – Only a type of object that one usually lies or sits upon becomes a transmitter of tumah when a zav sits or lies on it. A tahor person who subsequently touches the object becomes tamei and the clothes he is wearing are also tmei'im. Therefore:
a. tamei;
b. tahor;
c. tamei;
d. tahor.
What does the Torah mean when it refers to a zav who “has not washed his hands”?
15:11 – One who has not immersed in a mikveh.
When may a zav immerse in a mikveh to purify himself?
15:13 – After seven consecutive days without a flow.
What is the status of someone who experiences a one-time flow?
15:32 – He is tamei until evening.

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

תספורת, גילוח הזקן, בימי
הספירה

שלא להסתפר בימי הספירה
פשט
המנהג שלא להסתפר בימי ספירת העומר, למנהג האשכנזים עד יום ל”ג לעומר, ולמנהג הספרדים עד יום
ל”ד לעומר בבוקר. (וכפי שנתבאר לעניין נישואין בימי הספירה). ויש מהספרדים
שמיקלים לענין תספורת כמנהג האשכנזים, שבל”ג לעומר כבר מסתפרים, והמיקלים בזה
(אף מבני עדות המזרח), יש להם על מה שיסמוכו.

גילוח
הזקן
החרדים
לדבר ה' נזהרים בענין תספורת בימי הספירה אף לענין גילוח הזקן, אלא שיש מיקלים בזה
למי שמצטער הרבה כשאינו מגלח זקנו, משום שכתב הרדב”ז שבענין כזה שאינו בתורת
חובה ממש מתקנת חכמים, אלא מנהג בלבד, כל שיש צער כזה יש להקל. אולם ראוי מאוד
להחזיק במנהג זה שנהגו בו אבותינו משנים קדמוניות, שלא לגלח את הזקן בימי הספירה, (ובפרט יש להחמיר בזה
עד ראש חודש אייר).

דין
הנשים במנהג זה
נשים, אינן בכלל האיסור לענין
תספורת בימי הספירה, שהרי אף לענין אבלות ממש על אחד מהקרובים שנפטר, (שלאיש אבל
אסור להסתפר כל שלשים יום של אבלותו) פסק מרן השלחן ערוך שנשים אינן בכלל איסור זה
ומותרות בתספורת תוך שלשים יום. ואם כן
כל שכן לענין מנהג האבלות בימי ספירת העומר, שאשה אינה צריכה להזהר שלא להסתפר.
והוא הדין גם כן לענין ימי בין המצרים מאחרי שבעה עשר בתמוז, שאיסור התספורת שייך באנשים בלבד, אבל נשים מותרות
להסתפר.

Taking Haircuts and Shaving during the Omer Period

Abstaining from Taking
Haircuts during the Omer

It has become customary among the Jewish nation to refrain from taking haircuts
during the Omer counting period: According to the Ashkenazi custom, until the
33^rd day of the Omer and according to the Sephardic custom, until
the morning of the 34^th day of the Omer (as we have already
explained regarding getting married during the Omer). Some Sephardic
individuals act leniently with regards to haircuts in accordance with the
Ashkenazi custom, i.e. taking haircuts beginning from the 33^rd day
of the Omer. Those who act leniently in this regard (even Sephardic
individuals) have on whom to rely.

Shaving

Those who are truly G-d-fearing customarily abstain from shaving their beard
during the Omer period as well. However, there are those who rule leniently for
individuals who are truly distressed as a result of not shaving their beard,
for the Radbaz writes regarding such matters which are not actual obligations
as a result of an edict of our Sages and is merely a custom, in a case of such
distress, there is room for leniency. Nevertheless, it is indeed correct and
proper to follow this custom which was observed by our ancestors for many generations
with regards to refraining from shaving one’s beard during the Omer period (it
is especially worthy to be stringent until Rosh Chodesh Iyar).

The Status of Women Regarding these Laws

Women are not included in the prohibition of taking haircuts during the days of
the Omer, for even with regards to actual mourning for a relative who has
passed away (for which a male mourner must abstain from taking a haircut for
the entire thirty-day mourning period), Maran HaShulchan Aruch rules that women
are not included in this prohibition and are permitted to take haircuts during
the thirty-day mourning period. If so, this would certainly apply to the
mourning customs observed during the Omer period in that a woman need not
abstain from taking a haircut. The same would apply to the three week period
between the Seventeenth of Tammuz and the Ninth of Av that the prohibition to
take haircuts applies to men alone, however, women are permitted to take
haircuts.

Newsletter – Shevii & Shemini Shel Pesach – Parashat Shemini – Shabbat Mevarechim

April 10, 2023April 10, 2023 5782

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both attached to this email

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לוח זמני תפלה לקיץ תשפ״ג

Summer Timetable 5783 – 2023

מוצאי שבת	ערבית )מוצ”ש(	סוף זמן קראת שמע	זמן שבת	פלג מנחה (תה״ד)	פלג מנחה (לבוש)	מנחה וקבלת שבת	תאריך	שבת פרשת
Shabbat Ends	Arbit	Shema to be read before	Candles to be lit by		Earliest Candle lighting	Minha & Kabbalat Shabbat*	Date	Parasha
PM	PM	AM	PM	PM	PM	PM
9:03	8:59	9:39	7:52	7:13	6:41	6:45	14/15 Apr	שׁמיני (ש''מ)

For those not in the Bet Hakeneset, but wishing
to bring in Shabbat with the Kahal, candles should be lit about 30 minutes
after the time listed for Minha and Kabbalat Shabbat, unless the time
listed in the ‘latest candle lighting’ column is earlier, when candles
MUST be lit by that time, in all cases.

**********

Q & A on Parashat Shemini

What date was “yom hashemini”?
9:1 – First of Nissan.
Which of Aharon's korbanot atoned for the Golden Calf?
9:2 – The calf offered as a korban chatat.
What korbanot did Aharon offer for the Jewish People?
9:3,4 – A he-goat as a chatat, a calf and a lamb for an olah, an ox and a ram for shelamim, and a mincha.
What was unique about the chatat offered during the induction of the Mishkan?
9:11 – It's the only example of a chatat offered on the courtyard mizbe'ach that was burned.
When did Aharon bless the people with the birkat kohanim?
9:22 – When he finished offering the korbanot, before descending from the mizbe'ach.
Why did Moshe go into the Ohel Mo'ed with Aharon?
9:23 – For one of two reasons: Either to teach Aharon about the service of the incense, or to pray for the Shechina to dwell with Israel.
Why did Nadav and Avihu die?
10:2 – Rashi offers two reasons: Either because they gave a halachic ruling in Moshe's presence, or because they entered the Mishkan after drinking intoxicating wine.
Aharon quietly accepted his sons' death. What reward did he receive for this?
10:3 – A portion of the Torah was given solely through Aharon.
What prohibitions apply to a person who is intoxicated?
10:9-11 – He may not give a halachic ruling. Also, a kohen is forbidden to enter the Ohel Mo'ed, approach the mizbe'ach, or perform the avoda.
Name the three chatat goat offerings that were sacrificed on the day of the inauguration of the Mishkan.
10:16 – The goat offerings of the inauguration ceremony, of Rosh Chodesh, and of Nachshon ben Aminadav.
Which he-goat chatat did Aharon burn completely and why?
10:16 – The Rosh Chodesh chatat: Either because it became tamei, or because the kohanim were forbidden to eat from it while in the state of aninut (mourning).
Why did Moshe direct his harsh words at Aharon's sons?
10:16 – Out of respect for Aharon, Moshe directed his anger at his sons and not directly at Aharon.
Moshe was upset that Aharon and his sons did not eat the chatat. Why?
10:17 – Because only when the kohanim eat the chatat are the sins of the owners atoned.
Why did G-d choose Moshe, Aharon, Elazar and Itamar as His messengers to tell the Jewish People the laws of kashrut?
11:2 – Because they accepted the deaths of Nadav and Avihu in silence.
What are the signs of a kosher land animal?
11:3 – An animal whose hooves are completely split and who chews its cud.
How many non-kosher animals display only one sign of kashrut? What are they?
11:4,5,6,7 – Four: Camel, shafan, hare, and pig.
If a fish sheds its fins and scales when out of the water, is it kosher?
11:12 – Yes.
Why is a stork called chasida in Hebrew?
11:19 – Because it acts with chesed (kindness) toward other storks.
The chagav is a kosher insect. Why don't we eat it?
11:21 – We have lost the tradition and are not able to identify the kosher chagav.
What requirements must be met in order for water to maintain its status of purity?
11:36 – It must be connected to the ground (i.e., a spring or a cistern).

*****

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

מצות ספירת העומר

מצות ספירת העומר
כתוב בתורה (ויקרא כא טו): וספרתם לכם ממחרת השבת מיום הביאכם את עומר
התנופה שבע שבתות תמימות תהיינה. וקבלו חז”ל (במסכת מנחות דף סה:) שפירוש
“ממחרת השבת” הוא מחרת יום טוב הראשון של פסח שהוא יום שבתון (ואליו
הכוונה במילים “ממחרת השבת”, ממחרת ליום ראשון של פסח שהוא יום שבתון,
לכן מיד במוצאי יום טוב ראשון של פסח אחרי תפילת ערבית מתחילים לספור ספירת
העומר). ומצות עשה מן התורה לספור ספירת העומר החל מליל ט”ז בניסן עד גמר
שבעה שבועות שהם ארבעים ותשעה ימים.

ספירת העומר – מצוה מדרבנן או מן התורה?
ומכל מקום הואיל ונאמר (דברים טז ט): שבעה שבועות תספר לך “מהחל חרמש
בקמה” תחל לספור שבעה שבועות, דהיינו משעת קצירת העומר, ובזמן הזה שבית המקדש
חרב אין לנו קצירת העומר ולא קרבן העומר, לכן אין מצות ספירת העומר בזמן הזה אלא
מדברי סופרים זכר למקדש. ולכן בנוסח “לשם יחוד” שנוהגים לומר קודם ספירת
העומר נכון להשמיט ממנו מה שאומרים “כמו שכתוב בתורה וספרתם לכם וכו'”
שהרי מצות ספירת העומר אינה מן התורה. (ואף שבאמת לדעת הרמב”ם והראבי”ה
אין שייכות בין מצות ספירת העומר לקצירת העומר, ולדעתם מצות ספירת העומר מן התורה
אף בזמן זה, מכל מקום אין אנו פוסקים כדבריהם, אלא כדעת מרן השלחן ערוך שקבלנו
הוראותיו, שפסק שספירת העומר מדרבנן, שכן דעת רב האי גאון והתוספות והרא”ש
והעיטור והרשב”א והר”ן ועוד).

השוכח לספור יום אחד
מצות ספירת העומר, היא מצוה בכל יום ויום מימי הספירה, ולכן אנו מברכים
עליה בכל יום ויום קודם הספירה.

אולם לדעת בעל הלכות גדולות, מי ששכח לספור ספירת העומר יום אחד, שוב אינו
יכול להמשיך בספירת העומר, הואיל ואי אפשר לספור בדילוג (שכן הסופר אחד שנים ארבעה
אינו סופר נכון, כמו כן השוכח יום אחד, שוב אין לו תקנה והמשך הספירה שלו אינו
נחשב לספירה). ואנו נוקטים להלכה, שגם אם שכח יום אחד לספור ספירת העומר, ימשיך
עוד בספירת שאר הימים, מכיון שכל יום הוא מצוה בפני עצמה שאינה תלויה בשאר הימים.
רק הואיל וכלל גדול בידינו “ספק ברכות להקל”, לכן לענין הברכה אנו
חוששים לסברת בעל הלכות גדולות.

נמצא אם כן, שמי ששכח יום אחד לספור ספירת העומר, ימשיך בשאר הימים לספור
כדרכו, רק מכאן ולהבא אינו מברך על הספירה.

קטן שהגדיל בימי הספירה
כתב מרן רבינו עובדיה יוסף זצ”ל (בשו”ת יביע אומר ח”ג
או”ח סימן כז), אודות ילד, שמלאו לו שלוש עשרה שנה בתוך ימי הספירה. שמאחר
והימים שספר לפני שנעשה בר מצוה, היו בעודו קטן, שלא היה עדיין מחוייב במצות מן
התורה כמו גדול, לכן, הרי זה דומה למי שעד עתה לא ספר ספירת העומר, ואינו יכול
להמשיך לספור בברכה בשאר הימים. והאריך בדין זה מאד, והביא ראיות לדבריו. וגדולי
הדור הקודם התווכחו הרבה בדין זה. אולם להלכה יש להורות, שקטן שנעשה בר מצוה בתוך
ימי הספירה, ימשיך לספור “בלא ברכה“.

זמן הספירה, ודין הנשים
זמן ספירת העומר בלילה, ומכל מקום אם שכח לספור בלילה יספור ביום שאחריו
בלי ברכה, ואחר כך יוכל להמשיך לספור בכל לילה ולילה בברכה.

אשה הסופרת ספירת העומר, לא תברך על הספירה. ולמנהגינו, אין הנשים סופרות
ספירת העומר. והטעם בזה מבואר על פי דברי המקובלים.

The Mitzvah of Counting the Omer

The Torah states (Vayikra 21, 15): “And you shall
count for yourselves, from the day following the Shabbat, from the day the
waved Omer offering is brought, seven complete weeks shall they be.” Our Sages
(Menachot 65b) have a tradition that the “day following the Shabbat” refers to
the day following the first day of Pesach which is a holiday. (This is what is
meant by the words, “the day following the Shabbat,” i.e. the day following the
first day of Pesach which is a holiday, also known as “Shabbaton.” Therefore,
on the night following the first day of Pesach following Arvit, we immediately
begin counting the Omer.) It is a Torah commandment to count the Omer beginning
from the Sixteenth of Nissan until the end of seven weeks, which is a period of
forty-nine days.

Counting the Omer-A Torah or Rabbinic
Commandment

Nevertheless, since the Torah also states (Devarim 16, 9), “You shall count for
yourselves seven weeks, from when the sickle begins to strike the standing
stalks shall you begin to count these seven weeks,” which means from the time
the Omer offering was harvested and unfortunately nowadays when the Bet
Hamikdash no longer stands, we have neither the harvesting of or bringing of
the Omer offering. Thus, this Mitzvah of counting the Omer is only rabbinic in
commemoration of the services performed in the Bet Hamikdash. Therefore, in the
“Leshem Yichud” text customarily recited before counting the Omer, one
should omit the phrase, “As the Torah states, ‘And you shall count for
yourselves’” etc. for the Mitzvah of counting the Omer is no longer a Torah
commandment. (Although according to the opinion of the Rambam and the Ra’avaya
there is no correlation between the Mitzvah of counting the Omer and the
harvesting the Omer and according to them the Mitzvah of counting the Omer is a
Torah commandment even nowadays, nonetheless, we do not rule this way and the
Halacha in this matter follows Maran Ha’Shulchan Aruch, whose rulings we have
accepted, who rules that counting the Omer is only a rabbinic commandment nowadays,
for this is indeed the opinion of Rav Hai Gaon, Tosafot, Rosh,
Itur, Rashba, Ran, and others).

One Who Forgets to Count One Day

The Mitzvah of counting the Omer is a Mitzvah during every single day of the
counting period, and for this reason we recite a blessing on it before counting
every single day.

However, according to the opinion of the Ba’al
Halachot Gedolot, if one has forgotten to count the Omer on one day during the
counting period he can no longer continue to count the Omer since it is not
possible to count by skipping (for if one counts one, two, four, he has counted
incorrectly; thus, if one missed counting one day he can no longer rectify this
and what he counts from now on is not considered counting at all). Halachically
speaking, we hold that even if one has forgotten to count one day of the Omer,
he may in fact continue to count the rest of the days for every day is a
separate Mitzvah regardless of the other days. Nevertheless, since we always
follow the great rule of “when in doubt, do not bless,” regarding the blessing
we are concerned about the opinion of the Ba’al Halachot Gedolot. Therefore, if
one forgets to count one day of the Omer, one should continue to count the rest
of the days as usual; however, from now on he should not recite the blessing
before counting.

A Child who Turns Thirteen during the
Omer

Maran Rabbeinu Ovadia Yosef zt”l discusses (in his
Responsa Yabia Omer, Volume 3, Orach Chaim, Chapter 27) the Halacha regarding a
child who turns thirteen years old during the Omer period. Since the days he
has counted until this point were counted when he was still a child and not
halachically obligated to perform the Mitzvot like an adult, his status is
similar to one who has not counted the Omer until now and thus does not
continue to count with a blessing on subsequent nights. He speaks lengthily and
brings a great many sources to support his view. The luminaries of the previous
generation debated this matter at length. Nevertheless, halachically speaking,
a child who turns thirteen years old during the Omer should continue to count
on the subsequent night without reciting a blessing.

The Time for the Counting and the Laws
of Women and Counting the Omer

The appropriate time for counting the Omer is at night; however, if one forgets
to count at night, one may count throughout the day without reciting a blessing
before counting, in which case one may continue counting on all subsequent
nights while reciting a blessing.

Women who count the Omer should not recite a
blessing before counting. According to our custom though, women do not count
the Omer at all. The reason for this is discussed by the Mekubalim.

5-Pesach-Summer-5783-2023.pdf

Pesach 5783

April 4, 2023April 4, 2023 5782

בס״ד

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A
Brief Guide to the Sedarim and Pesach

Rabbi Stamler

Chamets
– no owning: Mechirat chametz is serious: 100% in my mind that it belongs to
that person. If going to a different time zone, tell the Rabbi.

1)
Bedika:
remember alcoholic drinks, Whiskey. Beer.vodka
can be grain based; cereal Pasta. Spaghetti. Couscous.

2)
Malt
and products containing malt like malt vinegar, and many cereals like
cornflakes, rice-krispies. Glucose is often חמץ.

3)
Regular
flour. Products containing flour like powdered soups and liquorice. Barley cup.

4)
Kitniyot
like rice etc can be owned even if according to your minhag it is not eaten.

5)
Ordering
before Pesach or post Pesach delivery
is allowed. Best to arrange delivery for 4 hours after the end of Pesach.

6)
The בְּדִיקָה
Tue
night should be made as soon after 8.34pm as possible.

7)
A car, offices
require בְּדִיקָה.

8)
Most don’t
require בְּדִיקָה
on Sefarim but any Sefer that may have been used around food should not be
brought to the table on פֶּסַח.

Ø Birkonim
and Zemirot should be put away and sold with the חָמֵץ.

9)
Any furniture
or appliances that can be moved (and sometimes are) should be moved and
checked.

10)
A box in Shul
should be checked if one sometimes places sweets or other food there.

11)
buggies,
suitcases, brief-cases, school bags,

12)
backpacks, purses,
hoover bags, hand bags,

drawers,
freezer, garage, rubbish bins,

locker, lunch
boxes, perfumes, medicines.

MEDICINES
WHICH ARE ESSENTIAL TO AVOID DETERIORATION OF A POTENTIALLY LIFE-THREATENING
CONDITION MAY BE TAKEN. Preplanning to find kosher-for-Pesach alternatives
should be done where feasible. ‘Hakohol’ has an extensive listing of medicinal
products.

13)
Pockets can be
checked prior to night of 14th

14)
Clothing
coming from the dry cleaners does not have to be checked, because any large item
would have been found and removed and any crumbs are no longer edible.

15)
Freshly
laundered clothing does not have to be checked for crumbs but it is a good idea
to make sure there isn't any packaged food in the pockets.

16)
Clothing that
MAY be worn on פֶּסַח that are not freshly laundered must be
checked thoroughly including removal of all crumbs.

17)
Clothing that
will definitely not be worn on פֶּסַח, need to be checked so that there will be
no large pieces of חָמֵץ left there.

18)
חָמֵץ
may not be fed to an animal or a pet on פֶּסַח.
Therefore, cages need to be cleaned and checked.

19)
All koshering
of keilim to be done by 10.17 Wed erev Pesach

20)
Remember to
say כל
חמירא twice, once at night and once in morning, preferably after
burning before 11.42 Wed

21)
Eruv tavshilin
-allows to cook on Fri 2^nd day not Thur 1^st day. Ideally
Fri cooking should be done so that it is edible before Shabbat comes in e.g.
cholent, hot water. A ben-Eretz Yisrael does not need to make eruv tavshilin.

Lail Haseder

22)
One may not
start the Seder until after צאת הכוכבים-stars out 8.36pm

23)
2^nd
night 8.44 no preparation from 1^st to 2^nd day

One
should have in mind to be Yotzai the 5 Mitzvos of:

1) ארבע כוסות-the 4 cups (מְדְרַבָּנָן) including Kiddush

2) סיפור יציאת מצרים – telling the story of the exodus of Mitzrayim (מִדְאוֹרַייתָא)

3) Matzah (מִדְאוֹרַייתָא)

4) Marror (nowadays מְדְרַבָּנָן).

5) Hallel (מְדְרַבָּנָן)

24)
Leaning:, 4
cups, matsa, korech , afikoman, Sefardi women lean, [Ashkenazi
women generally do not].

קַדֵשׁ

25)
Order of
preference when choosing a wine? 1)
Better quality 2) Red over white (because red wine is usually considered higher
quality and because red wine reminds us of the מַכָּה
of דָם).

Hence, a better-quality white wine is preferred over a lesser quality red wine.

26)
The Cup should be
filled by other Seder participants to show freedom and royalty.

27)
Cup should be
large enough to hold a Reviit.

The opinions of a Reviit range between
2.9 fl. oz and 5.27 fl oz . 86 -150 cc

Therefore:

Kiddush of שַׁבָּת which is מִדְאוֹרַייתָא
and should have a minimum of 4.4 fl. oz.

The other 3 cups (and the 1^st when it’s not Shabbos) are מְדְרַבָּנָן
and 2.9 fl. oz. is enough.

28)
The cup should
be filled to the top.

29)
Most of a Reviit
must be drunk (even of a large cup). So do not use a very large cup.

30)
At least a full
Reviit (=2.9 oz) of the last cup (the 4^th cup) should be drunk
(not just most of a Reviit=1.5 fl. oz), so that a Bracha Acharona ‘al hagefen’ can be said.

31)
Rov Reviit-most
of a Reviit is approx. an average mouthful.

32)
Women are also
חייב
in 4 cups.

33)
A child who is
old enough to understand יְצִיאַת מִצְרַיִם should have his own cup.

34)
The wine
should be drunk within the normal time it takes to drink a Reviit ( 2
sips with a break in-between – about a few seconds).

If that is not possible then the maximum time is three minutes.

If it took more than nine minutes to drink the wine one must drink another cup within
the correct time-span.

35)
The wine
should be drunk while reclining on the left side.

36)
A lefty should
also lean to his/her left side.

כַּרְפַּס

37)
Karpas must be
a vegetable that we recite a בּוֹרֵא פְּרִי הָאַדָמָה
on.

38)
When reciting
the בְּרָכָה
of בּוֹרֵא
פְּרִי הָאַדָמָה one should also have in mind the Marror
that will be eaten later.

39)
One should
preferably eat less than a Kezayit of Karpas.

מַגִיד

40)
The הגדה
is not said while reclining, but with
respect and reverence.

41)
The story of
the הגדה
should be explained to the children to fulfill the Mitzvah of וְהִגַדְתָּ
לְבִנְךָ.

42)
Women are also
obligated in הגדה. Even someone who is busy (or falls
asleep) must ensure to hear from R` Gamliel (the three things that must be
said-Peach, Matzah, Marror) until גָאַל יִשְׂרָאֵל
i.e., until after the 2^nd cup.

מוֹצִיא

43)
There should
preferably be no talking after the בְּרָכוֹת
are made on the מצה until after כּוֹרֵך
(the sandwich). This is because the בְּרָכוֹת
on
the מַצָה
are also for כּוֹרֵך (which is the correct way to eat the מַצָה
according to Hillel).

מַצָה

44)
The מַצָה
must be eaten בְּכְדֵי אַכִילַת פְּרַס – the amount of time it takes to eat a פרס
(portion).

The opinions regarding the length of בְּכְדֵי אַכִילַת
פְּרַס range from 2 min. to 9 min. [Rav Ovadia Yosef gave a time of6
or 7 minutes.]

Preferably the מצה should be eaten within 2 to 3 minutes.

45)
Someone who
can't chew or eat the מצה may do one of two things

1) Grind the מצה into small pieces (even into flour).

2) Soak the מצה in cold water to soften it.

מָרוֹר

46)
The preferred
Marror is Romaine Lettuce.

However one should not use lettuce (especially romaine) unless one is capable
of properly checking it for insects. Lettuce stalks [which are more easily
checked] or horseradish avoid this problem.

47)
מָרוֹר
should not be soaked in water for 24 hours (and not is saltwater or vinegar even
for 18 minutes).

48)
The מָרוֹר
is dipped into the Charoset and the excess is shaken off. Also for korech.

The מָרוֹר
should be held while saying the בְּרָכָה.

49)
מָרוֹר is not eaten leaning.

כּוֹרֵךְ
Leaning

שֻׁלְחָן
עוֹרֵךְ

50)
One should
become full when eating the Afikomon. Therefore, care should be taken not to
overeat during the meal but rather to leave room to become filled by eating the
Afikomon.

51)
It is
preferable to finish the meal in time to eat the Afikomon before חַצוֹת
(Halachic midnight) 1.12.

צָפוּן

52)
A large כְּזַיִת
of Afikoman is eaten (בְּכְדֵי אַכִילַת פְּרַס
as above) reclining on the left side.

53)

One should not drink after the Afikomon, aside for water and the last 2 cups. Coffee
should be avoided unless needed to keep wake to relate nisim and hilchot
pesach.

54)
If one did eat
after the Afikomon, he/she must again eat a כְּזַיִת
of מַצָה
for Afikoman.

הַלֵל

55)
Say Hallel
with enthusiasm, The 4 verses of הוֹדוּ לַיי כִּי טוֹב
should be said responsively as is done in בית הכנסת
(i.e., The master of the house says a verse and everyone else responds הוֹדוּ
לַיי כִּי טוֹב…..).

Similarly
אָנָּא יי….. should be said responsively as is done in בית הכנסת.

56)
After the full
Hallel is said the 4^th cup is drunk while reclining on the left
side.

57)
If forgot to
recline, he should not drink another cup (but may recline and continue drinking
the wine left in his cup).

58)
A full רְבִיעִית
(2.9 oz) of the 4^th cup should be drunk in order to be able to say a
בְּרָכָה
אַחֲרוֹנָה.

General

59)
The whole
way through Pesach you should ensure to eat a kezayit at meals you wash for.

TEFILOT REMINDERS OVER פסח

On 1^st
day פסח we
stop saying משיב הרוח ומוריד הגשם at מוסף.
On חול
המועד פסח we
say ברכנו and not ברך עלינו
All
the way through פסח we
say יעלה ויבא in
birkat hamazon, and in the weekday שמנה עשרה of חול המועד. If forgotten, in amida one must go
back, not birkat Hamazon of chol hamoed.
We
say הלל שלם
[full הלל]
on the first two days of פסח.
We
say הלל בדילוג
[half הלל]
on the last six days of פסח.
We
say מוסף
all eight days of פסח.

Day
two: people from ארץ ישראל visiting חוץ לארץ who are only
keeping one day
have to be careful not to do melacha, even in private.

May
we merit to do all the mitsvot properly and in simcha, and to also very soon be
able to do the missing ones לשנה הבאה בירשלים .

**********

Halachot from Maran Rabbi Ovadia Yosef Ztz'l

שאלה: כמה שיעורי “כזית” מצה צריך לאכול בליל פסח?

תשובה: בליל הסדר חובה לאכול סך הכל שלשה שיעורי “כזית” של מצה. וכל כזית הוא שיעור של קרוב לשלשים גרם מצה. ומכל מקום יש מקום להחמיר לאכול ארבעה שיעורים של מצה, או חמישה, כמו שנבאר.

סדר ליל פסח

סדר ליל פסח שסידר רבינו רש”י הקדוש הוא כך: קדש. ורחץ. כרפס. יחץ. מגיד. רחצה. מוציא מצה. מרור. כורך. שלחן עורך. צפון. ברך. הלל. נרצה.

בקערת ליל הסדר מניחים שלוש מצות, וכשמגיעים בסדר ליל פסח ל”יחץ“, לוקח בעל הבית את המצה האמצעית מבין השלוש, ובוצע אותה לשתי חתיכות. ומניח את החלק הקטן בין שתי המצות, ואת החלק הגדול נותן לאחד מבני הבית שישמור אותה ל”אפיקומן”. כמו שיבואר.

ה”כזית” הראשון

כשמגיעים בסדר ל”מוציא מצה“, לוקח בעל הבית את שלשת המצות המוכנות בקערת ליל הסדר, ששתי המצות השלימות מונחות מלמעלה ומלמטה, וביניהן מונחת המצה הפרוסה שחצה אותה לשנים כשהגיע ל“יחץ”, ואוחז את המצות בידו ומברך “המוציא לחם מן הארץ”, ולאחר מכן מברך “על אכילת מצה”. ונוהגים שאחרי שמברך המוציא, שומט מידיו את המצה השלישית המונחת מלמטה, ומברך על אכילת מצה רק על המצה העליונה ועל המצה הפרוסה האמצעית. ובעל הבית אוכל כזית אחת מכל מצה.

נמצא שבעל הבית אוכל שני שיעורי כזית כבר באכילה זו. אחד מן המצה העליונה ואחד מן המצה האמצעית. אבל שאר בני הבית, שאין להם מספיק לאכול שני שעורים ממצות אלו שבידיו של בעל הבית, נותן להם בעל הבית מעט מכל מצה, ומצרף להם ממצות אחרות הנמצאות איתו עד שיגיעו לשיעור כזית אחד. ודי להם לכל הדעות בשיעור כזית אחד בלבד. נמצא כי שאר בני הבית אינם אוכלים באכילה זו אלא כשיעור כזית אחד בלבד. וגם בעל הבית אם מאיזו סיבה לא אכל שיעור של פעמיים כזית, יצא בדיעבד ידי חובתו. ולקוצר הזמן לא נוכל להרחיב את הדיבור ולהסביר את טעמי דין זה.

הכזית השני

לאחר מכן כשמגיע ל”כורך”, לוקח “כזית” מן המצה השלישית שבקערת ליל הסדר, וכורכה עם כזית מרור (חסה), וטובלה בחרוסת ואומר: “זכר למקדש כהלל”, ואוכלם ביחד בהסיבה. (כלומר, כשהוא מוטה על צד שמאל). נמצא שעד כאן אוכל בעל הבית שלש פעמים שיעור כזית, ושאר בני הבית אוכלים עד כאן שני שיעורים של כזית.

הכזית השלישי

כשמגיע בסעודתו ל”צפון”, לאחר גמר כל הסעודה, אוכלים מן המצה השמורה אצל אחד המסובים ל”אפיקומן”. ובעל הבית אוכל מאותה המצה שיעור “כזית” נוסף. (ולשאר בני הבית נותן ממצה אחרת שאיתו ומצרף להם מעט מן המצה שהיתה מוכנה מראש לאפיקומן). וגם מצה זו צריך שיאכלה בהיסבה, וצריך להזהר מאד לאכלה בהסיבה, שאם לא אכלה בהסיבה, לא יצא ידי חובתו ויצטרך לאכול כזית נוספת, ועלולה אכילתו להיות אכילה גסה, שגם באכילה כזו אינו יוצא ידי חובתו כפי שביארנו כבר.

ויש מחמירים לאכול כ”צפון” כשיעור שני זיתים, אחד זכר לקרבן פסח ואחד זכר למצה שהיו אוכלים עם קרבן פסח. נמצא שבעל הבית עד כאן אכל חמישה שיעורי כזית אם הוא מחמיר על עצמו, ואם לאו אינו אוכל אלא שיעור ארבע זיתים. ושאר בני הבית אוכלים ארבע זיתים אם הם מחמירים על עצמם, ואם לאו, אינם אוכלים אלא שיעור של שלשה זיתים.

ולסיכום: ב”מוציא מצה” אוכל בעל הבית שיעור כשני זיתים של מצה. ושאר בני הבית שאינם אוכלים מן המצה של בעל הבית אוכלים כזית אחת. וב”כורך” אוכל כל אחד כזית מצה. ומ”צפון” אוכל כל אחד כזית אחד, ויש מחמירים לאכול שיעור של שני זיתים מצה.

Question: How many “Kezayit”s (olive’s volume) of Matzah must one consume during the Pesach Seder?

Answer: One is obligated to eat altogether three “Kezayit”s of Matzah during the Pesach Seder. Every Kezayit amounts to approx. 30 grams of Matzah. Nevertheless, there is room for stringency to eat four or even five “Kezayit”s of Matzah, as we shall now explain.

The Order of the Seder Night
The order for the night of Pesach established by the great and holy Rashi, which we have already discussed, is as follows: Kadesh, Urchatz, Karpas, Yachatz, Magid, Rochtza, Motzi, Matzah, Maror, Korech, Shulchan Orech, Tzafun, Barech, Hallel, Nirtzah.

Three Matzot are placed on top of the Seder plate. Upon reaching the part of the Seder entitled, “Yachatz,” the head of the household takes the middle Matzah and splits it into two pieces. He keeps the smaller of the two pieces and the larger of the two pieces is kept for the “Afikomen.”

The First Kezayit
Upon reaching the part of the Seder entitled, “Motzi-Matzah,” the head of the household takes the three Matzot already prepared on the Seder plate. The top and bottom Matzot are whole and the middle Matzah is the one which was broken in half during “Yachatz.” He holds these Matzot in his hands and proceeds to recite the blessing of “Hamotzi Lechem Min Ha’aretz” followed by the blessing of “Al Achilat Matzah.” It is customary that after one recites the blessing of “Hamotzi,” one lets go of the bottom Matzah and continues to recite “Al Achilat Matzah” while holding only the top whole Matzah and the middle split Matzah. The head of the household must then eat a Kezayit of each Matzah.

Thus far, the head of the household will have already eaten two “Kezayit”s during this part of the Seder. However, the other members of the household, who do not have enough to eat two “Kezayit”s from the Matzot of the head of the household should be given a small piece of the head of the household’s Matzah and he will then supplement that with other Matzot that he has until it reaches the amount of a Kezayit. Regarding the members of the household who do not eat a Kezayit from the head of the household’s Matzot, they do not need to be eating two “Kezayit”s; rather, one Kezayit is sufficient according to all opinions. It turns out that the other members of the household (excluding the head of the household) are only eating one Kezayit at this point in the Seder. Even if the head of the household, for whatever reason, did not eat his allotted two “Kezayit”s and has only eaten one Kezayit, he has fulfilled his obligation. Due to time constraints, we will not be able to elaborate on the reasons behind this law any further.

The Second Kezayit
Afterwards, upon reaching the part of the Seder entitled, “Korech,” one takes a Kezayit from the third Matzah on the Seder plate and wraps a Kezayit of Maror in it and then he dips it in Charoset, after which one recites, “Zecher La’Mikdash Ke’Hillel,” and then eats this while leaning on one’s left side. At this point, the head of the household has eaten three “Kezayit”s of Matzah and the rest of the members of the household have eaten only two “Kezayit”s.

The Third Kezayit
Upon reaching the part of the Seder entitled, “Tzafun,” which is after concluding the festive meal, the Matzah hidden under the tablecloth is eaten as the “Afikomen” and another Kezayit must be eaten from this Matzah. (For the other family members, the Seder leader hands out other Matzot in addition to a small piece of the designated “Afikomen” Matzah.) One must be very careful to eat this Matzah while leaning as well, for if one did not, one has not fulfilled one’s obligation and will need to eat another Kezayit of Matzah while leaning. This may very well lead to a point of excessive eating which can also be a cause of not fulfilling this Mitzvah, as we have already explained.

Some act stringently and eat two “Kezayit”s during “Tzafun,” one in commemoration of the Pesach offering and one in commemoration of the Matzah that was eaten with it. At this point, the head of the household will have eaten five “Kezayit”s of Matzah if he acts more stringently, and if not, he will only haven eaten four. The other members of the household will have eaten four “Kezayit”s if they act more stringently, and if they not, they will have only eaten three,

*********

5-Pesach-Summer-5783-2023.pdf

Moor Lane – ק"ק שערי תפילה

The Manchester Congregation of Spanish and Portuguese Jews (est. 1873)

Month: April 2023

דין המסופק אם ספר ספירת העומר

One who is in Doubt Whether or Not He Counted the Omer

Question: How many “Kezayit”s (olive’s volume) of Matzah must one consume during the Pesach Seder?