בס"ד ניסן תשע"ה Passover Quick Reference By Rabbi Yaakov Hoffman Washington Heights Congregation, New York, NY

Note: This is by no means a complete guide to the laws of Pesach; it is only meant to draw attention to key issues. Please do not hesitate to e-mail or call/text me with specific questions or for more information.

I. Cleaning for Passover Any room into which food is sometimes brought must be cleaned to the best of one’s ability. One need not worry about dust, tiny crumbs, etc. Therefore, it is unnecessary to check books for Pesach, although books that have been used in the vicinity of food should not be brought to the table on Pesach. Benchers from during the year should be stored away for Pesach. Rooms that have been thoroughly cleaned must still be checked during the Search for Chametz (Bedikat Chametz) on the night before Passover begins, albeit somewhat more cursorily. Those who are leaving their homes before the night before Passover and must perform Bedikat Chametz on an earlier night, do so without a blessing. It is unnecessary and generally counterproductive to turn off the electric lights while performing Bedikat Chametz. One is encouraged to check crevices with a flashlight instead of a candle.

II. Selling Chametz Ideally, one should dispose of all the Chametz in one’s possession before Passover. If this is difficult, one may sell one’s remaining Chametz products to a non-Jew (Mechirat Chametz).1 One may not derive benefit from any Chametz that was owned by a Jew over Pesach, even after the Holiday is over. The requirement to dispose or sell applies only to products made from the five species of grain (traditionally wheat, barley, rye, oats, and spelt) that have come into contact with liquid. Kitniyot (rice, legumes, etc.) may be kept over Pesach, although Ashkenazim refrain from consuming them. Flour should be sold, but if one neglected to do so it may be consumed after Pesach.2 All products that are not kosher for Passover (even if they may be owned), as well as utensils from year-round, must be stored away. Utensils from year-round should actually not be

1 It should be noted that if one does, in fact, get rid of all one’s Chametz (including products that are questionably Chametz), there is no need to perform Mechirat Chametz at all. 2 הלכות חג בחג פסח פרק י' סעיף ז'. 1 included in Mechirat Chametz to avoid the need to immerse them in a mikvah after the holiday. However, they must be cleaned from obvious food residue.

III. Kashering Vessels that are used to cook food directly on the fire with no liquid medium (e.g. a spit) must be heated to approximately 800 degrees (libbun gamur). Other vessels used for hot food (e.g. pots) may be kashered by immersion (even bit by bit) in water that is at a rolling boil (hag‘ala), followed by an immersion in cold water (when possible). Vessels requiring hag‘ala may alternatively be kashered by libbun kal, heating to approximately 500 degrees. Utensils with crevices in which food particles may be caught must be kashered with libbun. Vessels upon which hot food is poured may be kashered by pouring boiling water on them (‘irui). Most utensils made of metal or wood, and plastic according to most, may be kashered. According to Sefardic custom, glass, Pyrex, etc. may simply be washed well and used for Pesach. According to Ashkenazic custom, glass vessels that were used for Chametz may not be used on Pesach at all. Even Sefardim should preferably not use glass cookware from year-round for Pesach. Items that have never been used directly to soak or heat Chametz products require no kashering. Both the utensils to be kashered as well as a non-Pesach pot which is used for kashering should be cleaned well and left unused for 24 hours prior to kashering. Methods for Kashering Specific Utensils and Appliances A self-cleaning oven should be run on the self-cleaning cycle and may then be used for Pesach. Other ovens should be thoroughly cleaned and left to run at the highest setting for one hour. A gas stovetop should be thoroughly cleaned and the bottom surface covered. The grates should be placed in the oven during its kashering cycle. Electric burners should be left on the highest setting for fifteen minutes. If the electric stovetop is glass-topped and one cannot cover the areas outside the burners, utensils and food should not be placed there during Pesach. After cleaning a microwave oven thoroughly, one brings a container of water to a boil in the oven (approximately 10 minutes). Ashkenazim should preferably replace or cover the glass plate. Stainless steel sinks may be kashered by cleaning them thoroughly (including all crevices), then by pouring boiling water over all surfaces including the faucet. Ceramic sinks may not be kashered, so one should use a sink insert during Pesach. Stone or wood countertops may be kashered for Pesach by pouring boiling water over every surface, or by steaming with boiling-hot steam. It is customary to cover other types of counters and tables for use on Pesach. Tablecloths and dishtowels are considered kosher for Passover by laundering in hot water and soap. One must use separate vinyl tablecloth covers for Pesach, although care must be taken to avoid the powder that is often present on new ones.

2

It is not generally customary to kasher dishwashers. Dentures should be cleaned thoroughly and preferably not used for Chametz for 24 hours before the time of prohibition of Chametz.

IV. Mixtures of Chametz Before Pesach begins (i.e. sunset on the eve of Pesach), if food for Pesach was accidentally cooked using Chametz utensils that were not used for the prior 24 hours, the food remains permitted to be eaten on Pesach itself. If the food was prepared on Pesach itself using Chametz utensils not used in the previous 24 hours, Ashkenazim forbid it but many Sefardim are lenient. If Chametz accidentally is mixed into a cooked dish intended for Pesach before Pesach actually begins (i.e. sunset), and the dish contains 60 times the volume of the Chametz, the dish may generally be eaten on Pesach. On Pesach itself, the mixture of Chametz in any detectable amount forbids food from being consumed. The accidental mixture of Kitniyot into food does not forbid the food from consumption on Pesach for Ashkenazim, but the Kitniyot should be removed if recognizable. The utensils certainly require no kashering. Therefore, an Ashkenazi may eat in a Sefardi home on Pesach as long as the food being served contains no Kitniyot.3

V. Pesach Products It is customary to buy processed products only when they are under special kosher supervision for Pesach. Please consult the lists of the various Kashrut agencies for lists of products that do not require special Passover supervision. Non-food products do not require any kosher supervision, provided that one does not plan to eat them. Examples include oral hygiene products, soap, dish detergent, deodorant, cosmetics, perfume, lotions, etc. One should preferably use a new toothbrush for Pesach.

VI. Matzah, Maror, Charoset made from ,שמורה משעת קצירה) ”The matzah used for the Sedarim should be “Shmurah grain guarded since the harvest)—handmade is preferred, but machine made Shmurah is also acceptable. For the rest of Pesach, ordinary matzah suffices, and even for the Seder if no Shmurah is available. “18 minute Matzah”—i.e., matzah that was produced on machinery cleaned every 18 minutes rather than left to run all day—is preferred. One who wishes to be careful about this should also keep in mind not to purchase any commercial products containing matzah meal or cake meal.4

3 The same applies to one who keeps any stringency or custom on Pesach (e.g. gebrokts)—one need only be concerned about the actual food and not about the utensils. 4 “Heimishe” brands (with supervision of e.g. KAJ, CRC-Satmar, Volover Rav, or Rabbi M. M. Weissmandl) are never a problem in this regard.

3

Healthy Ashkenazim do not eat any type of “egg matzah” (matzah made with liquids other than water) on Pesach. The ideal type of Maror is romaine lettuce that actually tastes bitter (the outer leaves are generally better for this). If this is unavailable, one may use endive or any romaine lettuce. Nowadays, one may not use horseradish to fulfill the mitzvah of Maror, even in conjunction with lettuce. If one so desires, one may eat some horseradish after one has finished the lettuce or endive. The Charoset should be the consistency of a paste in order to resemble mortar. Some put strips of cinnamon or ginger in order to resemble straw.

VII. The Four Cups The redder the wine, the better. If one needs to use white wine, it is preferable to pour a bit of red wine into the cup before it is filled with white wine. If one has an aversion to alcohol for taste or medical reasons, grape juice may be used. There is a preference for 100% pure grape juice with no preservatives added.5 Pure wine or grape juice may be diluted with up to 49% water if necessary or if one prefers the taste that way.6 The wine for the first cup should preferably not be mevushal. This applies only to one who is actually reciting the Kiddush, not to one who fulfills his or her obligation by listening to someone else and answering “Amen.” The cup should not be chipped or damaged, and should be full but not overflowing. It should easily hold a minimum of 75 milliliters (2.6 fluid ounces) of wine (allowing for potential spillage).7 The first cup of one who recites Kiddush should hold approximately twice that (150 mL or 5 fl.oz.).8 This does not apply to those who are listening to the Kiddush. One should drink 75 mL (2.6 oz) of each cup (i.e. the entire cup if one uses the minimum size cup). This amount is sufficient even for the first cup and even for the one who recites Kiddush aloud. The absolute minimum to drink is 38 mL (1.4 oz). Some opinions require one to drink the majority of the cup no matter how large it is; therefore, one should try not to use a cup that is much larger than necessary. Some have the custom that someone else pours the cup for the leader of the Seder. It is better not to do this for all present, as time is short on Seder night.

VIII. Erev Pesach It is forbidden to consume any food that is not kosher for Passover after 2 hours before midday. It is forbidden to have any Chametz in one’s possession past 1 hour before midday.

5 עיין הלכות שבת בשבת פרק ז' סעיף כ"ז ובהערות שם. 6 הלכות שבת בשבת פרק ז' סעיף כ"ח. 7 כשיעור הרמב"ם והגאונים וכן היה מנהג כל ישראל, והיינו אפילו קטן יותר משיעור הגרא"ח נאה זצ"ל. וכן מורה ובא מו"ר הגר"מ וויליג שליט"א. עיין בספרים החשובים מדות ושיעורי תורה ומדות ומשקלות של תורה. 8 אע"פ שהעיקר כשיעור הקטן, מהיות טוב יש לחשוש לכתחלה לשיעור החזו"א בקידוש הלילה שעיקרו דאורייתא )כמ"ש המ"ב בסימן רע"א(. ובפרט שיש לשיעור זה על מה לסמוך ברוחב האצבעות בזמננו ובהשוואה למדות של הגוים בזמן חז"ל, וצ"ע ואכמ"ל. מה שאין כן בשיעור כזית כמה שכתבתי לקמן הערה 51. 4

One may not consume Matzah in any form on Erev Pesach, unless it has been ground and cooked in liquid. Even egg matzah should be avoided if possible.

IX. Seder Night When Seder night falls on a weeknight, both men and women recite the blessing prior to lighting the candles. One should not actively extinguish the match with which one lit the candles; one should simply set it down gently on a non-flammable surface. Some women have the custom .immediately after they light the candles שהחיינו to recite the blessing of Those celebrating Pesach in a hotel, hospital, etc. should not light candles in the designated place for candle lighting. Rather, they should recite the blessing when turning on the electric lights that will be needed in their room.9 On the second night (and always on Saturday night), candle lighting and preparations for the Seder may not begin until nightfall. On the first night, all preparations for the Seder should be completed before the participants return from synagogue so that the Seder can commence immediately at nightfall. Sefardim (and Hasidim) recite Hallel with a blessing in the synagogue on Seder night. Some Ashkenazic synagogues, especially in Israel, have adopted the Sefardic custom.10 Ashkenazim who find themselves in a synagogue that does recite Hallel should recite Hallel with the congregation; however, they should listen to the Chazan recite the blessings (before and after) and answer “Amen” rather than reciting the blessing themselves. Ashkenazim may only leave the synagogue prior to the recitation of Hallel if it will not be noticeable to the other worshippers.11 Kaddesh A clean cup is filled for each participant. Everyone listens and answers “Amen” to the Kiddush of the head of the household. Some have the custom that everyone recites the Kiddush aloud together on Seder night.12 On Saturday night, the blessing over the candle and Havdalah are recited after Kiddush Since the Havdalah candle may not be extinguished, it is .שהחיינו before the blessing of recommended to purchase a very small Havdalah candle or simply use the holiday candles for this purpose. Kiddush (and Havdalah when applicable) is recited in whatever position one usually recites Kiddush.13 The four cups are drunk without undue pause while reclining to the left (on the back of the chair or the like). Most Ashkenazic women do not lean during the Seder.

9 Other, less practical options are to turn on the electric light in the dining room or to light candles by one’s private table. 10 בארץ ישראל ניחא טפי, שהאשכנזים נוהגים כספרדים בהרבה דברים. אבל בחו"ל צע"ג על מה סמכו כמה קהילות אשכנזיות לשנות ממנהג אשכנז בזה. 11 אגרות משה אורח חיים חלק ב' סימן צ"ד. 12 והעיקר שרק בעל הבית יקדש משום ברב עם הדרת מלך אבל יש לנוהגים שכל אחד מקדש על מה שיסמוכו. עיין בספר הסדר הערוך פרק נ' סעיפים ה'-ז'. 13 עיין בספר סדר הערוך פרק נ' סעיף י"א, וכמדומה שהמנהג כמה שכתבתי בפנים. 5

Urchatz The hands are washed in the same procedure as for bread but without a blessing. Some have the custom that only the head of the household washes at this point. Karpas Each participant is given a piece of celery (or other non-Maror vegetable) and dips it in saltwater or vinegar. The general custom is to use a piece that is smaller than an olive, although some use a larger piece. One should have in mind that the blessing should cover the Maror as well. One may eat the Karpas while reclining. Yachatz The head of the household breaks the middle matzah in half and puts the larger piece away for the Afikoman. Maggid The second cup is poured before the four questions. It is unnecessary to rinse the cup out before filling the second and fourth cups.14 At this point, the Seder plate is removed from the table or moved to the edge, to be returned after the four questions. Some do not remove the plate nowadays. Only one child needs to recite the four questions, although customarily all children recite them and the participants in the Seder repeat or sing them afterwards. One should maintain a good pace during Maggid so that the children hear as much as possible before falling asleep, and so that there is ample time to enjoy the festive meal and eat the Afikoman before Chatzot (Halakhic midnight). One is encouraged to continue discussing the Exodus and Pesach topics during the meal and after the Seder is over. The matzah should be uncovered throughout Maggid except for the points when the cup is raised. One may fulfill the mitzvah of reciting the Haggadah by listening to someone else recite it, although nowadays most people recite the Haggadah quietly to themselves while the head of the household recites it aloud (or people take turns reading aloud while the others follow along quietly). One should be sure that one understands at least the central parts of the Haggadah. The Haggadah should be explained in the vernacular if those present do not understand Hebrew. ונאכל שם According to many authorities, the text in the concluding blessing of Maggid is .even on Saturday night מן הזבחים ומן הפסחים Rachtzah Hands are washed with a blessing. Motzi-Matzah All the matzos are held while reciting Hamotzi, and the bottom matzah is let down before One should make sure to eat the volume of half of an egg at this .על אכילת מצה the blessing of time without undue pause and while reclining, including an olive’s bulk each from the top and

14 הלכות חג בחג פסח פרק כ"ה הערה ע"ז. 6 middle matzos.15 One may estimate this amount; there is no need for precise measurements. One should bear in mind that all the matzah one eats on Seder night is in fulfillment of a mitzvah, so there is no reason for a healthy person to limit him- or herself to the minimum required amount.16 One should avoid speaking between the blessing over the matzah and the eating of the Korech-sandwich. Maror The Charoset should be diluted with wine to a liquidy consistency at this time. A minimum of an olive’s bulk of Maror is dipped into the Charoset and the excess is shaken off so as not to mask the taste of the Maror. One eats the Maror without reclining. Korech A sandwich is made with the Maror and matzah. According to most authorities, the Maror is dipped into Charoset and the sandwich is eaten while reclining. Shulchan Orech One should make sure to save room for the Afikoman, which must be eaten before Chatzot (Halakhic midnight). Tzafun One half-egg’s bulk of matzah is eaten while reclining. It does not necessarily have to be from the piece that was stored away for Afikoman. Barech The cups are rinsed and refilled. The head of the household customarily leads the benching on Seder night. Hallel are recited responsively (like in shul) if אנא ה' הושיעה נא and הודו לה' כי טוב The sections of there are at least 3 participants at the Seder. One should drink a full 75 mL (2.6 oz) of the fourth cup. The fourth cup should preferably be drunk before Chatzot. Nirtzah One should not eat or drink anything besides water once the Seder is concluded.

15 אף על פי שאין ספק ששיעור "כזית" באמת הוא כגודל הזית במציאות, קבלתי ממו"ר הגר"מ וויליג שליט"א שיש להחמיר בדאורייתא כשיעור חצי ביצה הואיל ונפק מפומייהו דהרבה ראשונים, והובא בשלחן ערוך )או"ח סי' תפ"ו(. אבל אין צריך להכפיל השיעורים כשיטת הצל"ח. 16 One whose matzah intake is very limited for medical reasons may consume just one olive’s bulk immediately after Hamotzi and one olive’s bulk for the Afikoman. 7