The Torah prohibits normal farming of the Land of Israel every seven years. This “Shabbat for the land” is called “Shemitah.” After every seventh Shemitah, the fiftieth year, Yovel (“Jubilee”) is announced with the sound of the shofar on Yom Kippur. This was also a year for the land to lie fallow. G-d promises to provide a bumper crop prior to the Shemitah and Yovel years. During Yovel, all land is returned to its original division from the time of Joshua, and all Jewish indentured servants are freed, even if they have not completed their six years of work. A Jewish indentured servant may not be given any demeaning, unnecessary or excessively difficult work, and may not be sold in the public market. The price of his labor must be calculated according to the amount of time remaining until he will automatically become free. The price of land is similarly calculated. Should anyone sell his ancestral land, he has the right to redeem it after two years. If a house in a walled city is sold, the right of redemption is limited to the first year after the sale. The Levites' cities belong to them forever. The Jewish People are forbidden to take advantage of one another by lending or borrowing with interest. Family members should redeem any relative who was sold as an indentured servant as a result of impoverishment.

Ohr Somayach Institutions www.ohr.edu

ברכת המצה

שאלה: מהי ברכת המצה בימות הפסח ובשאר ימות השנה? ומה יש לברך על קרקרים שדרך לאוכלם כסעודה?

תשובה: ביארנו כמה פעמים בעבר, שכל פת (דבר העשוי מבצק) שהיא נכססת, כלומר שהיא יבשה לגמרי, כמו בייגלה או קרקרים וכדומה, ברכתה בורא מיני מזונות ולא המוציא לחם מן הארץ.

וכן אמנם כתב בספר “בשמים ראש” (המיוחס ברובו לרבינו הרא”ש) בזו הלשון: ועל דבר הרקיקים הדקים מאד, דעתי נוטה שכל לחם שאין דרך בני אדם לאכול אותו בתורת לחם לשובע, אלא לפרקים (מידי פעם) בתורת מעדנים, אין זה הלחם שקבעו לו חכמים ברכת המוציא וברכת המזון. עד כאן. מפורש אם כן בדברי ה”בשמים ראש”, שעל המצות יש לברך “בורא מיני מזונות”.

גם הגאון רבי אברהם סבע, בספר “צרור המור” כתב בפשיטות, שהמצה שהיא כמו פת חרבה ויבשה בלי מלח, אין לברך עליה המוציא וברכת המזון. ורק על מצות רכות (כמו שעדיין נוהגים לעשות אצל עדות הספרדים לכבוד ליל הסדר) יש לברך המוציא וברכת המזון. (רבי אברהם סבע הספרדי, כתבו אודותיו שהיה נוסע בספינה, ופרצה סערה והאניה עמדה לטבוע בין הגלים, ורב החובל התחנן לרבי אברהם שיצילם. והרב השיבו שיצילם אך בתנאי שאם הוא ימות בספינה שלא ישליכוהו לים כפי שנהגו אז בספינות, אלא ידאגו להביאו לאחת מערי ישראל ולא יהיה להם שום נזק. ונשבע לו רב החובל על כך, והתפלל הרב לה' ונח הים, ואחר שני ימים נפטר הרב ז”ל והיה קרוב לעיר וירונא, והשתדל רב החובל והגיע לוירונא, וקברוהו בית ישראל שבעיר וירונא בכבוד גדול. זיע”א. שם הגדולים להחיד”א).

ויש שכתבו חילוקים אחרים להסביר מדוע דין המצה אינו דומה לדין פת נכססת, וכתבו שברכת המצה היא המוציא לחם מן הארץ, בין בימות הפסח ובין בשאר ימות השנה. וכך גם מנהג רוב האשכנזים, שמברכים על המצה גם בשאר ימות השנה המוציא וברכת המזון.

ולסיכום: ברכת המצה (היבשה) בימות הפסח היא “המוציא לחם מן הארץ” ולאחר שאוכלים ממנה יש לברך ברכת המזון. ומנהג האשכנזים לנהוג כן גם בשאר ימות השנה. ומנהג הספרדים לברך על המצה בשאר ימות השנה “בורא מיני מזונות” ועל המחיה, ויש להם על מה שיסמוכו. והחרדים לדבר ה' נוהגים לאכלה רק בתוך סעודה עם פת ובזה יוצאים ידי חובת כל הדעות.

כתב עוד מרן רבינו עובדיה יוסף זצ”ל, שאף על פי שכאמור מנהג הספרדים לברך בשאר ימות השנה בורא מיני מזונות על המצה, מכל מקום במוצאי חג הפסח שעדיין לא נמצא בשוק לחם חמץ, יש לברך על המצה המוציא וברכת המזון לכל הדעות.

Question: What blessing does one recite on Matzah during the Pesach holiday and during the rest of the year for that matter? Also, what blessing does one recite on crackers that are usually eaten as a meal?

Answer: We have discussed several times in the past that any bread (anything made out of dough) which is crunchy, meaning that it is completely dry, such as crackers and pretzels, requires the blessing of “Boreh Minei Mezonot” and not “Hamotzi Lechem Min Ha’aretz”.

The Blessing on Crunchy (Hard) Matzah
Based on the above, we must wonder: Why do we recite the “Hamotzi” blessing during the holiday of Pesach on the dry, crunchy Matzot common nowadays, if their blessing is really “Boreh Minei Mezonot”?

Indeed, the Sefer Besamim Rosh (mostly attributed to the Rosh, Rabbeinu Asher bar Yechiel) writes as follows: “Regarding very thin crackers, in my opinion any bread that people do not usually eat for satiation, rather it is eaten only as a snack, is not the kind of bread that the Sages established the blessing of ‘Hamotzi Lechem Min Ha’aretz’ for.” Clearly, according to the Besamim Rosh, Matzah would require the “Boreh Minei Mezonot” blessing.

 Hagaon Harav Avraham Saba in his Sefer Tzeror Ha’Mor writes regarding Matzah that is like dried out bread without salt, one would not recite “Hamotzi” or Birkat Hamazon on it. Only on soft Matzot (that are still made in Sephardic communities) would one recite “Hamotzi” and Birkat Hamazon. (Maran Ha’Chida records in his Sefer Shem Ha’Gedolim an incident that occurred with Harav Avraham Saba Ha’Sefaradi, as follows: Once, Harav Avraham was travelling on a ship when all of a sudden, a ferocious storm broke out and threatened to sink the ship. The captain begged Rav Avraham to save them. The Rav replied that he would save them on one condition: if he happened to die on the ship, the crew must not cast him overboard as was customary in those days; rather, they must bring his body to a Jewish city where he would receive a proper Jewish burial. He said that if they would agree to this condition, no harm would befall them. The captain swore to heed the Rav's request. The Rav then proceeded to pray to Hashem, after which the storm subsided. Two days later, the Rav passed away at sea. The ship was close to the city of Veron and the ship’s captain directed the ship there where the Jewish residents of Veron buried him with great honor. May his merit serve as a protection for us, Amen.)

The Blessing on Matzah during the Holiday of Pesach
Many Poskim, however, disagree and maintain that although the Matzah is completely dry, its blessing is indeed “Hamotzi Lechem Min Ha’aretz”. The Responsa Ginat Veradim (authored by Moreinu Harav Avraham Ha’Levi of Egypt approximately 350 years ago) writes that the Matzah made for Pesach should indeed have been considered “Kisnin” bread and require a “Mezonot” blessing since it is dry and crunchy; however, since this Matzah is the “bread” of the holiday of Pesach (meaning that it becomes the main “bread” during Pesach) one recites “Hamotzi” and Birkat Hamazon on it (since we cannot say that it is not usually eaten as bread, for during Pesach, this Matzah becomes the “bread”). However, based on this we can infer that during the rest of the year when regular bread is readily available, the blessing on this kind of Matzah will revert back to “Mezonot” since people do not usually eat it as bread.

Others have written different reasons for why Matzah should not be considered like other crunchy breads and they maintain that the blessing on Matzah is “Hamotzi”, whether it is eaten on Pesach or any other time of year. This is the custom of most Ashkenazim who recite “Hamotzi” and Birkat Hamazon on Matzah throughout the year.

The Sephardic Custom
Maran Ha’Chida writes that the Sephardic custom is that on Pesach one recites the “Hamotzi” blessing on Matzah since during that period, people usually eat it as bread; however, during the rest of the year, since regular bread is available and people do not usually eat it instead of bread, its blessing is “Mezonot” and “Al Ha’Michya”. Maran Rabbeinu Ovadia Yosef zt”l writes that those who follow this custom have on whom to rely. However, those who are especially particular in Mitzvah observance only eat Matzah during a bread meal so that the Matzah will be exempt with the “Hamotzi” blessing and Birkat Hamazon recited on the bread and in this way, one avoids all doubt.

The Custom of Maran zt”l
We should note though that although the Sephardic custom is to recite a “Mezonot” blessing on Matzah during the rest of the year (besides for Pesach), since the letter of the law seems to be that one should, in fact, recite “Hamotzi Lechem Min Ha’aretz”, one who acts stringently and washes one’s hands and recites the “Hamotzi” blessing on Matzah as though it were bread surely has on whom to rely. This was indeed the custom of Maran zt”l who would treat Matzah as actual bread and would recite the “Hamotzi Lechem Min Ha’aretz” on it throughout the year.

The Blessing on “Lachmit” Crackers
Approximately thirteen years ago, it was publicized in the name of Hagaon Harav Yosef Shalom Elyashiv zt”l that since many people eat “Lachmit” crackers (a popular cracker in manufactured in Israel by Osem and available in the United States as well) every morning as a meal, one must recite the “Hamotzi” blessing on these crackers. We asked Maran zt”l about this in addition to showing him this cracker and he said that in his opinion, these cream crackers have the same status as Matzah and he would recite the “Hamotzi” blessing on them. Thus, although one who recites a “Mezonot” blessing on cream crackers or Matzah surely has on whom to rely, one who recites the “Hamotzi” blessing on them or eats them only during a bread meal is especially admirable.

Summary: The blessing on (dry) Matzah during Pesach is “Hamotzi Lechem Min Ha’aretz” followed by Birkat Hamazon after eating. The Ashkenazi custom is to do so throughout the year as well. The Sephardic custom, however, is to recite “Mezonot” and “Al HaMichya” on Matzah throughout the year (besides for Pesach) and they have on whom to rely. Those who are especially scrupulous with Mitzvah observance eat Matzah only during a bread meal and by doing so they fulfill all opinions.

Maran Rabbeinu Ovadia Yosef zt”l added that although the Sephardic custom is to recite the “Mezonot” blessing on Matzah throughout the year, on Motza’ei Pesach (the night following the conclusion of Pesach) when regular Chametz bread is not yet readily available, one must recite “Hamotzi” and Birkat Hamazon on Matzah according to all opinions.

תספורת, גילוח הזקן, בימי הספירה

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 33rd day of the Omer and according to the Sephardic custom, until the morning of the 34th 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 33rd 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 Ha’Shulchan 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.

ברכת האילנות

The Blessing of the Trees

One who goes out during the month of Nissan and sees trees starting to blossom recites the blessing: “Baruch Ata Hashem Elokeinu Melech Ha’Olam Shelo Chiser Be’Olamo Kelum U’Vara Vo Beriyot Tovot Ve’Ilanot Tovot Le’hanot Bahem Beneh Adam”.

This year (5784), Rosh Chodesh Nissan will fall out this coming Tuesday, G-d-willing. We shall discuss the laws of reciting the Blessing of the Trees on Shabbat in a following Halacha.

Our Sages established this blessing because the budding of the trees is an occurrence of renewal that happens once a year when a person sees trees that have already dried up and Hashem revitalizes them and makes them blossom anew (Rabbeinu Aharon Ha’Levi in his Sefer Pekudat Halviyim, Berachot 43b). This blessing is recited once a year and no more.

If the Blossoming has Concluded
If the blossoming has already concluded, i.e. buds (or flowers) no longer appear on the tree and the tree has already begun to produce fruits as is common among almond trees and the like, the Blessing of the Trees may not be recited on such trees. Even if fruits have not yet begun to emerge, as long as no buds are present on the tree, the blessing may not be recited, for this blessing was established to be recited on the blossoming of trees which is only when the buds emerge. Nevertheless, if a tree has begun producing some of its fruits but some of its flowers and buds are still present, the Blessing of the Trees may be recited on such a tree.

Women and the Blessing of the Trees
Women should also recite the Blessing of the Trees during the month of Nissan. Although they are exempt from other time-bound Mitzvot, such as the Four Species on the holiday of Sukkot, they should nevertheless recite the Blessing of the Trees. The reason for this is based on what the Sefer Turei Even (Megillah 20b) has written regarding the Mitzvah of bringing Bikurim (first fruits) to the Bet Hamikdash that women too are commanded to bring Bikurim to the Bet Hamikdash, for although Bikurim are not brought after Chanukah, this Mitzvah is still not considered time-bound because only a Mitzvah that cannot be performed at all times because of the essence of the Mitzvah is considered halachically time-bound. However, the fact that Bikurim are not brought past Chanukah is only because the fields are usually barren of fruits at this time; nevertheless, were there fruits to be found in the field, this would also be an appropriate time to bring Bikurim as well. Thus, this is not considered a time-bound Mitzvah.

The same would apply regarding the Blessing of the Trees, for, in essence, this blessing could be recited at any time; the reason why it is only recited during the month of Nissan is because that is when trees usually begin to blossom. Thus, the time-frame here is not the cause of this blessing and is merely a prerequisite to recite the blessing. Women should therefore recite the Blessing of the Trees as well. We shall discuss some of the laws involved with this blessing in the next Halacha, G-d-willing.

דיני ברכת האילנות – מנהג חכמי “פורת יוסף”

דין הכשר כלים לפסח

בהלכות
הקודמות

הזכרנו
שאין להשתמש בפסח בכלי חמץ, מפני שהם בלועים מחמץ כמו שהסברנו.
והנה
דיני הכשר כלים לפסח הם קשים גם מבחינה הלכתית וגם מבחינה מעשית, ומרן רבינו הגדול
רבי עובדיה יוסף זצ”ל סידר לנו בחבוריו ובשעוריו את דיני הכשרת הכלים לחג
הפסח.

כל
כלי, דרך ההכשר שלו היא כפי דרך השימוש בו, משום שכלל יש בידינו “כבולעו כך
פולטו” ולפיכך כלי שדרך השימוש בו היא על ידי בישול, כגון סיר בישול,
דרך
ההכשר שלו היא כתשמישו, והיינו להגעילו, כלומר לטובלו, בתוך כלי עם מים רותחים.
וצריך שיהיו המים רותחים בכלי ראשון, (כלומר, יש להגעיל את הכלי במים רותחים
שנמצאין בכלי הראשון שבו הם רתחו, אבל אין להגעיל את הכלי בתוך מים רותחים ששפכו
אותם מהכלי שבו הם רתחו לכלי אחר, כי כלי זה כבר אינו כלי ראשון, אלא כלי שני,
ואין המים שבכלי שני רותחים דיים בכדי לגרום להפלטת מה שבלוע בתוך הכלי שמטבילים
בתוכו.) ולכן סכינים וכפות וכיוצא בזה, אפשר להגעילם על ידי שיטבלם בתוך מים
רותחים שבקומקום החשמלי, על ידי שיטביל תחילה צד אחד של הסכין ולאחר מכן את צידו
השני. (ואם הידית של הסכין עשויה עץ אי אפשר להכשירה בהגעלה).

קודם
ההגעלה יש לנקות את הכלים היטב לבל ישאר בהם שום שמץ לכלוך או חלודה.

שפודים
ואסכלאות שמשתמשים בהם באש בלא אמצעות נוזלים, צריכים ליבון באש ממש עד שיהיו
ניצוצות ניתזין מהם, דהיינו עד שיאדים הברזל. וכן הדין ב”סיר פלא”
שאופים
בו עוגה חמץ על גבי הכיריים במשך כל ימות השנה, ההכשר שלו הוא רק על ידי
“ליבון חמור” דהיינו ליבון על גבי אש עד שיאדים הברזל. ובסירים בדרך כלל
הדבר אינו אפשרי מבחינה מעשית ולכן בהכרח יש לקנות סיר חדש. אבל סיר שהשתמשו בו רק
לבישול, יש לו הכשר כאמור על ידי הגעלה ברותחין.

החצובה,
שהיא
הברזל המונח סמוך לאש על גבי הכיריים, יש לנקותה ולהגעילה ברותחין.
ואם
עירה עליה (שפך עליה) מים רותחים מכלי ראשון, הוכשרה בכך. ומותר להשתמש בה בפסח.

ובהלכה
הבאה נבאר עוד פרטי דינים בזה.

The Laws of Koshering Vessels for Pesach

In
the previous
Halacha, we have explained
that one should not use Chametz vessels on Pesach since they have Chametz
flavor absorbed in them. Since the laws of koshering vessels for Pesach are
difficult both from a halachic and a practical
perspective, Maran Rabbeinu Ovadia Yosef zt”l
has arranged these laws for us in a clear and concise manner in his lectures as
well as in his works.

A vessel is koshered in the same manner it is generally used, for we have a
rule, “The same way it absorbs is the same way it releases.” Therefore, any
vessel which is used for cooking, such as a pot, the method of koshering it is
the same way it is used, i.e. a process called “Hag’ala” which is immersing it
in a pot of boiling water. The boiling water must be in “Keli Rishon” (meaning
that the vessel must be immersed into boiling water which is in the original
vessel where the water was boiled in and is still on the flame; however, one
should not perform Hag’ala in a vessel which the water was not originally
boiled in and was merely poured into from the original vessel which was on the
fire, for this vessel is not considered a “Keli Rishon” and is merely a “Keli
Sheni.” The water in a “Keli Sheni” is not considered boiling enough to cause
the vessel immersed into it to release its Chametz flavor). Thus, knives,
spoons, and the like can be koshered by immersing them into water boiled in a
pot on the flame or an electric kettle by first immersing one end of the knife
followed by the other end. (If the handle of the knife is made of wood, it
cannot be koshered through Hag’ala.)

Before performing Hag’ala, one must clean the vessel thoroughly and make sure
no residue or rust remains.

Skewers and spits which are used with fire but without liquids must be torched
with fire until sparks emerge, i.e. when the metal turns red. The same applies
to a “Wonder Pot” which is used to bake Chametz cakes throughout the year which
can only be koshered by torching it with fire until the metal turns red-hot.
Usually, this is not practical with regards to pots and one must therefore
purchase new pots for Pesach. Nevertheless, a pot which was used only for
cooking Chametz throughout the year can be koshered with Hag’ala as we have
explained.

The grate, which is the square or round metal piece which the pots and pans sit
on the stovetop during cooking, should be koshered by cleaning it well and
immersing it into boiling water in a Keli Rishon. However, if one pours boiling
water from a Keli Rishon onto it, it is nevertheless koshered and is then
permissible for use on Pesach.

In the next Halacha, we shall, G-d-willing, discuss this
matter further.

דיני
הכשר כלים לפסח (המשך)

ביארנו,
שיש
להשתמש בפסח בכלים שלא נבלע בהם חמץ, דהיינו כלים חדשים (או מיוחדים לפסח), או
כלים שהוכשרו לפסח. ובדרך כלל דרך ההכשר של הכלי הוא כדרך השימוש בו.

צלחות
וקערות, ששמים בהן מאכלים חמים, אבל לא משתמשים בהן ככלי ראשון ממש,
דהיינו שהדרך היא שכששמים בהן מאכל, יוצקים אותו לתוכן מתוך סיר אחר, (שאותו סיר
הוא היה הכלי הראשון שרתחו בו המים) הכשרן הוא כדרך שימושן, דהיינו על ידי שיערו (מלשון עירוי
– שפיכה) עליהם מים רותחים מכלי ראשון (למשל, מתוך הקומקום החשמלי שבו רתחו המים),
וכל שכן שניתן להכשירם על ידי הגעלה ממש, דהיינו להטבילן בתוך מים רותחים בכלי
הראשון שהם רותחים בו.

מחבת,
שמטגנים
בו מאכלי חמץ בשמן, נחלקו בו הפוסקים אם דינו כדין סיר שמבשלין בו תבשילים של חמץ
שדי לו בהגעלה, או שמא מכיון שאין בו נוזלים כל כך, דינו כדין שיפודים שצריכים
ליבון על ידי אש. ומנהג הספרדים הוא שדי למחבת בהגעלה, ואילו למנהג האשכנזים יש
להצריך ליבון באש למחבת. וכתב מרן רבינו הגדול רבי עובדיה יוסף זצ”ל, שאף
למנהג האשכנזים אין להצריך שהמחבת תרתח על ידי אש עד שהיא תאדים אלא די בליבון קל,
דהיינו שהמחבת תתחמם עד שאם ישימו עליה קש הוא ישרף.

כל
כלי שלא השתמשו בו ברותחין, כגון כלי כסף, וכן המקרר והמקפיא וכדומה, אינם צריכים
שום הכשר, ודי להם בניקוי היטב בלבד.

כלי
חרס אין להם שום הכשר כלל ואף אם ילבנם היטב באש, לעולם הם עומדים באיסורם. וכלי
זכוכית, אינם צריכים הכשר כלל ולדעת מרן השלחן ערוך די להם בשטיפה כהוגן, אך מנהג
האשכנזים להחמיר בזה. וכבר הזכרנו מחלוקת זו בהלכות בשר וחלב. כלי פורצליין, אף
למנהג הספרדים, דינם ככלי חרס ולא מועיל להם שום הכשר.

יש
להשתדל ככל האפשר שהכלים יוגעלו לאחר שיעברו עליהם עשרים וארבע שעות בלי שימוש.
ומותר להגעיל כלי חלב וכלי בשר בזה אחר זה, בתוך כלי
גדול.

The Laws of Koshering Vessels for Pesach-Continued

We
have explained that on Pesach one must use vessels and dishes
that have not absorbed Chametz, meaning either new vessels (or vessels
designated specially for Pesach use) or vessels that have been koshered for
Pesach. Usually, the way to kosher a vessel is in the same manner it is
normally used.

Regarding plates and bowls that hot foods are placed in but are not used as a
real “Keli Rishon” (i.e. a vessel with boiling hot liquid directly on the fire
or heat source), meaning that when food is placed in them, it is usually dished
out of another pot (and this pot was the “Keli Rishon” where the water was
actually boiled), their koshering process is in the way it is used, i.e.
through pouring boiling water on them from a “Keli Rishon” (for instance, from
an electric kettle that water was boiled in). Certainly, these items may be
koshered through “Hag’ala,” meaning immersing them into boiling water in a
“Keli Rishon” where the water was boiled.

Regarding pans that are used to fry Chametz foods in oil, the is a disagreement
in the Poskim whether it can be halachically considered like a pot that Chametz
foods are cooked in and Hag’ala will be sufficient or since not much liquid is
used to fry foods in it, it should have the halachic
status of skewers which require “Libun,” torching with fire. The custom of
Sephardic Jewry is that Hag’ala is sufficient for frying pans, while the
Ashkenazim customarily require Libun with fire for these pans. Maran Rabbeinu
Ovadia Yosef zt”l
writes that even according to the Ashkenazi custom, it is not necessary to fire
up the pan to such a degree that it turns red-hot; rather, a light Libun, i.e.
that it becomes hot enough from the fire that if a straw would come in contact
with the pan it would burn, is sufficient.

Any vessels not used with hot foods or liquids, such as silver goblets,
refrigerators, and freezers, do not require any koshering and a thorough
cleaning is sufficient.

Vessels made of pottery are unable to be koshered; even if they were to be
torched with fire very well, they would remain in their forbidden state.
According to Maran Ha’Shulchan Aruch, glass vessels need no koshering and
washing it well will be sufficient. However, Ashkenazim customarily act
stringently regarding glass vessels. Even according to the custom of the Sephardim,
porcelain vessels are treated as pottery and cannot be koshered.

It is preferable, wherever possible, to perform Hag’ala on vessels needing
koshering only after they have not been used for twenty-four hours. It is
permissible to perform Hag’ala on meat and dairy vessels one after another when
the Hag’ala is being done in a large pot.

ימי הפורים – משלוח מנות

ובגמרא במסכת מגילה (דף ז). אמרו, משלוח “מנות” שתי מנות לאיש אחד. “ומתנות לאביונים”, שתי מתנות לשני בני אדם. (כי מיעוט “מנות”, שתים, מנה אחת ועוד מנה. ומיעוט “מתנות”, שתים, מתנה ועוד מתנה אחת. וכן מיעוט “אביונים” שתים. שכן לא נאמר “משלוח מנה איש לרעהו ומתנה לאביון).

ומכיון שטעם מצוה זו הוא כדי להרבות אהבה בין אדם לחבירו, ובין אשה לרעותה, לכן, השולח משלוח מנות ואין המקבל יודע ממי קבלם, אין הנותן מקיים בזה מצות משלוח מנות, שהרי מכיון שאינו יודע ממי קבלם, אין כאן חיבה וריעות.

ודבר זה הוא שונה ממצות צדקה שאנו רגילים בה בכל ימות השנה. שהרי במצות צדקה, מצוה מן המובחר שלא יהיה המקבל יודע ממי קיבל, וגם שלא יהיה הנותן יודע למי הוא נותן, מה שאין כן לגבי מצות משלוח מנות, שחובה היא שידע המקבל ממי קבל, בכדי שתכנס בלבו אהבה לחבירו.

ומכיון שעיקר טעמה של מצות משלוח מנות, הוא כדי שיהיה לכל אדם מה לאכול בסעודת הפורים, לכן השולח לחבירו מתנות שונות בתורת משלוח מנות, וכגון ששולח לו בגדים או סדינים וכיוצא בזה, אינו יוצא ידי חובת משלוח מנות. ואפילו אם שולח לחבירו מעות (כסף) בכדי שיוכל חבירו לקנות מנות של מאכלים, אינו יוצא ידי חובתו, שצריך לשלוח דוקא מנות של מאכל ומשקה. ולכן גם השולח לחבירו טבק להרחה וכדומה, אינו יוצא ידי חובת משלוח מנות.

The Days of Purim and the Laws of Mishloach Manot

The Days of Purim
There are four primary Mitzvot on Purim: Megillah reading, Mishloach Manot, Matanot La’Evyonim, and the Purim Feast.

The Mitzvah of Mishloach Manot
The verse in the Megillat Esther (9, 22) states: “In order to mark them as days of feasting and merriment and sending portions (Mishloach Manot) to one another as well as giving gifts to the poor (Matanot La’Evyonim).” The Gemara in Masechet Megillah (7a) states that “Mishloach Manot” refers to sending two food portions to one person while “Matanot La’Evyonim” refers to giving two gifts to two people, i.e., one gift per person. (This is because “Manot” refers to at least two portions, “Matanot” refers at least two gifts, and “Evyonim” is at least two poor people. The verse does not say, “Sending a portion to one another as well as giving gifts to a pauper”).

The Reason for This Mitzvah
The underlying reason for this Mitzvah is that when one sends one’s friend a gift, one expresses feelings of fondness for him and by doing so, one plants feelings of camaraderie in the friend’s heart for himself as well. Additionally, there are those who truly lack financial means and they may be ashamed to ask for assistance for the necessities of the Purim feast; thus, when one sends one’s friend this “Mishloach Manot” in a respectable fashion, the friend will not be ashamed to accept it at all, and he will thus be able to partake of the Purim feast amid much joy.

Since the fundamental reason for this Mitzvah is to create friendship between man and his fellow, if one sends Mishloach Manot to one’s friend and the recipient does not know who the sender is, the sender has not fulfilled his obligation, for being that the recipient does not know who he received this gift from, there is subsequently no friendly bond formed.

This Mitzvah is different from the Mitzvah of Tzedakah (charity) donated during the rest of the year, for regarding Tzedakah, it is most preferable that the recipient not know whom the donor is and that the donor not know who the recipient is. However, regarding Mishloach Manot, the recipient must know who has sent him this gift, for only in this way will feelings of friendship enter the recipient’s heart.

The Definition of “Two Portions”
The definition of “two portions” is two different food items or a food item and a beverage, such as cake and a bottle of wine. It is customary nowadays to send various kinds of sweets and one will indeed fulfill one’s obligation in this manner. Women must also send Mishloach Manot to their friends.

Since one of the predominant reasons for Mishloach Manot is for people to have food to eat for the Purim feast, if one sends one’s friend such gifts as clothing or blankets as Mishloach Manot, one has not fulfilled one’s obligation. Even if one sends one’s friend a monetary gift such that he will be able to purchase food with it, he has still not fulfilled his obligation, for one can only do so by sending food items or beverages. Thus, one who sends one’s friend snuff tobacco or cigarettes as Mishloach Manot has not fulfilled his obligation.