Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour

There is a Misva to eat Massa at three points during the Seder: "Mosi -Massa," "Korech" and the Afikoman. For Mosi-Massa, the Shulhan Aruch states that one should eat two Kezaitim. The Mishna Berura explains that eating a second Kezayit solves a Halachic dilemma with regard to the Beracha "Al Achilat Massa." This Beracha is recited while holding the top, whole Massa and the middle, broken Massa, and there is a question whether it refers to the top Massa or the middle one. Therefore, one should eat a Kezayit from both. Hacham Ben Sion and Hacham Ovadia point out that according to this reasoning, participants in the Seder who do not have a Seder Plate with three Massot in front of them and eat from the box, would not be required to eat the extra Kezayit. Nevertheless, it is preferable that all participants eat two Kezaitim at this stage. All authorities agree that the amount of Massa eaten for the Korech sandwich is one Kezayit. The Afikoman is eaten to commemorate the Misva of eating a Kezayit from the Korban

Rav Pinhas Zevihi (contemporary) writes (listen to audio recording for precise citation) that one must make a point of reciting Birkat Ha'ilanot – the Beracha over the blossoming of fruit trees – as early as he can during the month of Nissan. Once Rosh Hodesh Nissan arrives, one should endeavor to find two blossoming fruit trees and recite the Beracha without delay. Rav Zevihi emphasizes that one should not delay the recitation of Birkat Ha'ilanot even for the sake of reciting it together with a Minyan. He relates an incident where on Rosh Hodesh Nissan Hacham Ovadia Yosef saw two blossoming trees outside his window and inquired as to whether they were fruit trees. He was told that one was a plum tree and the other an orange tree, and he immediately jumped out of his chair and announced that everyone should recite Birkat Ha'ilanot. He recited the Beracha with immense love and joy, and afterward he announced, "Baruch Hashem, we had the privilege of reciting this Beracha at the proper time and in the proper fas

Reciting the Maggid section of the Haggada at the Seder fulfills the Torah obligation to tell the story of Yetzi'at Mitzrayim (the Exodus), as the Torah writes, "Ve'higadeta Le'vincha Ba'yom Ha'hu" ("You shall tell your children on that day" – Shemot 13:8). The importance of this Mitzva is expressed in a passage in the Zohar which comments that anyone who tells the story of Yetzi'at Mitzrayim on the night of Pesach with sincere joy will one day rejoice together with the Shechina (Divine Presence) in the next world. Moreover, God Himself experiences immense joy, as it were, upon hearing the Jewish people telling this story, and He summons the Heavenly angels to come and listen to the story. The angels assemble to hear the story of the Exodus and rejoice over the great wonders and miracles performed by the Almighty in redeeming Am Yisrael, and they give praise to God for His great nation on earth that so joyfully celebrates His redemption. The Zohar concludes that we thereby increase God's power, so-to-speak, t

The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that on the night of the Seder, a great spiritual light descends from the heavens as a result of the Misvot that we perform. Although we always bring down spiritual light through our performance of Misvot, the Arizal explained that the lights come down on the night of the Seder in a special way. Normally, the lights of "Katnut" ("youth") descend first, before the lights of "Gadlut" ("adulthood"). (More specifically, there is first "Katnut Rishon" and then "Gadlut Rishon," which is followed by "Katnut Sheni" and then "Gadlut Sheni.") On Pesah, however, it is reversed: the great lights of "Gadlut" come down before the smaller lights of "Katnut." It is explained that the order is reversed on this night because it had to be reversed at the time of Yesi'at Misrayim (the Exodus from Egypt). If the smaller lights would have descended first, the negative spiritual forces in Egypt, which were exceptionally powerful, would have been able to withstand this power.

Hacham Ovadia Yosef, in his Yehaveh Da'at (1:11), addresses the case of jelly that was prepared before Pesah with only kosher-for-Pesah ingredients, but in pots that had been used with Hametz and were not koshered for Pesah. Assuming the pot was perfectly clean when it was used for preparing the jelly, may the jelly be eaten on Pesah, as it does not contain any Hametz, or is it forbidden on Pesah because it absorbed the taste of Hametz from the walls of the utensils in which it had been cooked? Hacham Ovadia permits eating the jelly in such a case, noting two reasons why it should not be considered Hametz. First, we generally assume that most pots are not "Beneh Yoman," meaning, they had not been used within the previous twenty-four hours. In light of this assumption, any Hametz flavor in the walls of the pot used for the jelly had been absorbed in the walls for at least twenty-four hours, and thus the flavor is considered "Noten Ta'am Li'fgam" – that is, it imparts a foul taste in the food. A negative taste

Many people ask whether grape juice may be used instead of wine for the Misva of "Arba Kosot" – drinking four cups of wine at the Seder. This is, indeed, an important question with which the Halachic authorities have grappled, both in regard to this Misva as well as in regard to the Misva of Kiddush. When it comes to Kiddush, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204) ruled that wine which is Mebushal – meaning, it has been brought to a boil – may not be used. The Shulhan Aruch (Orah Haim 472) does not follow this view of the Rambam, but according to some authorities, it is preferable not to use Mebushal wine for Kiddush. The grape juice which is commonly sold in stores today is Mebushal (as it has undergone pasteurization), so this is one disadvantage of using grape juice for Kiddush. It should be noted that the Shulhan Aruch permits using for Kiddush freshly-squeezed grape juice produced on Friday, so if somebody squeezes grapes to produce grape juice before Shabbat, which is obviously not Me

Metal pots with an enamel covering may be koshered for Pesah; the enamel has no effect on the pot's status as far as koshering is concerned. If somebody purchased before Pesah a used utensil from a gentile, and it therefore requires both koshering and Tebila (immersion in a Mikveh), it should first undergo koshering so the taste of non-kosher food is purged, and then be immersed in a Mikveh. If one is koshering silverware for Pesah, he may place all the silverware in a bag with holes and then lower the bag into the boiling water, rather than go through the trouble of dipping each piece of silverware separately. He must, however, shake the bag when it is inside the water to ensure that all the pieces come in direct contact with the water. If one wishes to kosher a very large pot and does not have another pot large enough in which to do the koshering, he has two options. First, he may dip the pot into boiling water one part at a time. Meaning, he dips part of the pot in the boiling water, and then removes it, t

Generally speaking, when a piece of forbidden food falls into permissible food, we apply the rule of "Battel Be'shishim," which means that we consider the forbidden food "nullified" if it constitutes one-sixtieth or less of the mixture. If the proportion of permissible food to forbidden food is 60:1, or more, we may consider the forbidden food null and void, such that the entire mixture becomes permissible for consumption. When it comes to Pesah, however, this is not the case. The Shulhan Aruch, following the position of the Rif (Rav Yishak Alfasi, Morocco, 1013-1103), rules that if a piece of Hametz falls into non-Hametz food on Pesah, the mixture becomes forbidden regardless of how small a proportion the Hametz constitutes. Hametz in even the smallest proportion – a "Mashehu" – renders the entire mixture forbidden for consumption on Pesah. This is why special care must be taken on Pesah to ensure that not even a crumb or tiny morsel of Hametz comes in contact with our food or utensils. However, this Halacha

Ashkenazim have the custom not to eat "Kitniyot"-various beans and legumes on Pesah. The earliest authority to record this custom is the SaMaK, (Sefer Misvot Katan by Rabbi Yishak of Corbeil, 13th century) who lived 750 years ago. The reason he gives is that these foods can be confused with Hames grains, such as wheat. Just as wheat can be ground into flour, so too corn and lentils can also be dried and made into flour. Interestingly, he also includes mustard seed in the list of "Kitniyot." Even though it is not made into flour, nevertheless, it grows in pods and could also be mistaken for wheat. In later generations, the Ashkenazi Poskim discuss whether other foods, such as coffee beans, peanuts and quinoa, would also be considered "Kitniyot." Rav Shlomo Amar and Rav Moshe Feinstein rule that any food that wasn't known in the Western world at the time of the original institution of the Gezera was not included in the custom. There was a controversy with regard to whether potatoes are considered "Kitniyot." So

The Shulhan Aruch (Orah Haim 442) rules that if a product contains Hametz, but is inedible such that even a dog would not eat it, one may have such a product in his home on Pesah. This Halacha is relevant to many products which we have that often contain Hametz, such as shoe polish, ink and makeup. Such products occasionally contain Hametz, but since there are wholly inedible, even for animals, one may have them in his possession and use them during Pesah. As long as a product was inedible for dogs before Pesah, it may be used on Pesah. This ruling applies to medicines, as well. If a medication contains Hametz but in its present form has no flavor, is meant to be swallowed and not chewed, and a dog would not want to eat it, then it is technically permissible to ingest the pill on Pesah, according to Sephardic custom. Nevertheless, one should only take such medication if he is sick. One who has a mild headache and the like should use only medications that do not contain Hametz. Another example of this Halacha

Strictly speaking, one may keep in his home and use during Pesah the same broom he had used throughout the year to sweep the floors in the kitchen and other rooms. Although the broom likely has small particles of Hametz caught among the bristles, these particles are not significant and do not make the broom forbidden for use during Pesah. Nevertheless, as new brooms are easily available and inexpensive, it is customary to buy a new broom for Pesah. If one has a can opener which he knows for certain had never been used to open a can containing Hametz, he may use it on Pesah. Otherwise, one should purchase a separate can opener for Pesah. The teeth of the can opener break through the top of the can and could thus come in contact with the food inside the can, and thus since the teeth are very difficult to clean, a can opener used to open a Hametz can should not be used on Pesah. Very often, people have cookbooks open while they cook in the kitchen, and food quite frequently spills onto the books. Therefore, cook

In the second chapter of Hilchot Teshuva (Halacha 4), the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) describes the way a person should conduct himself as part of the process of repentance (listen to audio for precise citation). A penitent sinner should accustom himself to cry and pray to God for forgiveness, donate money to charity to the greatest possible extent, and distance himself from the matter regarding which he had committed the sin. Additionally, under certain circumstances it is advisable for a person to go so far as to change his name, in order to convey to himself the psychological message that he is no longer the same person as the one who had transgressed. Finally, the Rambam writes that "Galut," literally "exile" or relocation, is a beneficial means of atonement. Taking residence in a new area often has the effect of humbling and subduing one's character, and it is thus recommended under certain situations for sinners to relocate. It has been explained that this notion underlies th

The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) begins the seventh chapter of Hilchot Teshuva (listen to audio for precise citation) by emphasizing the importance and value of Teshuva (repentance). Having established in the previous chapter the philosophical basis of the doctrine of free will, that God does not interfere with man's decision to act properly or sinfully, Maimonides now writes that one must exercise his free will by repenting from his misdeeds. A person has the ability to refine his conduct and thereby earn a share in the World to Come, and it therefore behooves each and every individual to perform Teshuva and correct his flaws. In the subsequent passage (Halacha 2; listen to audio for precise citation), the Rambam adds that one should make a point of repenting each and every day of his life. Nobody knows how long he will live; not every person is blessed with longevity. As such, it is unwise to delay Teshuva and think to oneself that he will have time to repent when he reaches old a

The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tese (12), discusses a number of prohibitions regarding the way one speaks to others. First, he addresses the prohibition of "Genebat Da'at" (literally, "stealing one's mind"), or misleading another person. The Torah forbids misleading another person even if the misleading information will not cause a financial loss, but will leave the other person feeling indebted. The Ben Ish Hai gives the example of an extending an invitation to one's fellow knowing full well that he has already made plans to eat somewhere else. If a person knows that his friend is eating Friday night dinner with his parents, for example, it would be forbidden to extend to him an invitation so that he would feel a debt of gratitude. Similarly, the Ben Ish Hai writes, if a person knows that his friend is observing a fast, such as on Ereb Rosh Hodesh, he may not offer him food or a drink, misleading the person into thinking that he is sincerely making a genersou offer.

The 17th of Shevat (which is today Feb 2 2018), marks the Yahrtzeit of Rabbi Haim Palachi of Izmir, Turkey (1788-1869), and today's Halacha will therefore discuss a passage from his famous work, Kaf Ha'haim (1:4; listen to audio recording for precise citation). Rav Haim Palachi speaks of the importance of granting forgiveness to those have caused one humiliation, calling this quality "the cure for everything." If a person is patient and tolerant with people and does not grow angry at them for offending him, this reaction is more effective in earning him forgiveness for his sins than fasting and other forms of self-affliction. Rav Haim adds that one should not even feel any resentment in his heart toward those who offended him. Harboring ill will rather than foregoing on one's honor constitutes sheer arrogance, and is included in the admonition, "Anyone with an arrogant heart is an abomination to God" (Mishleh 16:5). Rav Haim cites in this context a comment in Abot De'Rabbi Natan where the Sages infer this les

It is ironic, and unfortunate, that money causes more conflicts and disputes than anything else in the world. More fights erupt among people over money than over any other matter. Our Rabbis teach us that material blessings are dependent upon peaceful relations, and yet, specifically when it comes to one's business and other financial dealings, he is more likely than in any other context to fight and quarrel. It seems that the Satan, knowing the particular importance of "Shalom" (peace) for Parnasa (livelihood), drives people to argue specifically in this area. And this is precisely how the Satan operates in his schemes against us. The holy books teach that the area of a person's greatest test and struggles is the area in which he has the potential to reach the greatest heights of Kedusha (sanctity). If a person experiences an especially strong urge to partake of non-kosher food, for example, he must realize that this is the particular area through which he can achieve spiritual greatness. The forces of Tum'a

There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megila, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megila, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet HaShachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. It is prohibited to eat even a small amount before hearing the Megila on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megila promptly, so that they can eat. Immediately after Shacharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to

** Go to www.iTorah.com and click on ‘Matanot La’evyonim’ to fulfill the misva of giving to the needy on Purim, and have Rabbi Eli Mansour distribute the funds for you. ** The obligation of Mishlo’ah Manot on Purim requires sending at least two food items to at least one person. Does one fulfill the obligation if one of the two food items he sends is a beverage? For example, if a person sends his friend a cake and a bottle of wine, does he fulfill the Misva of Mishlo’ah Manot with this package? A number of Halachic authorities infer the answer to this question from a story told in the Gemara, in Masechet Megila, about Rabbi Yehuda Nesi’a. Rabbi Yehuda sent a piece of meat and a barrel of wine to Rabbi Oshe’aya, and upon receiving the gift, Rabbi Oshe’aya sent a message to Rabbi Yehuda congratulating him on fulfilling the Misva of Mishlo’ah Manot. Several commentators raise the question of what information the Gemara sought to convey by relating this story, and they explain that this incident demonstrates that

The observance of Purim entails several different Misvot, including the Megila reading, the Purim meal, Matanot La'ebyonim (gifts to the needy) and Mishlo'ah Manot (sending food packages to others). The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), in Hilchot Megila (2:17), writes explicitly that the obligation of Matanot La'ebyonim takes priority over the other obligations of Purim (listen to audio for precise citation). He emphasizes that it is preferable to spend less on Mishlo'ah Manot and the Purim meal in order to increase one's spending on Matanot La'ebyonim. There is no greater joy, the Rambam writes, then helping the needy, bringing joy to their hearts and lifting their downtrodden spirits. One who does so, the Rambam adds, follows the example of the Almighty Himself, who revives lowly spirits and brings hope to those in despair. The Maggid Mishne commentary makes the following brief remark on the Rambam's comments: "The words of our Rabbi are worthy of him." Meaning, the Rambam, who worke

The Talmud (Masechet Hulin 139) relates that the Sage Rav Matna was once asked the question of where we might find an allusion to Haman in the Torah. Rav Matna replied by citing God's rhetorical question to Adam immediately after he partook of the forbidden tree: "Ha'min Ha'etz Asher Siviticha Le'vilti Achol Mimena Achalta" ("Have you eaten from the tree from which I commanded you not to eat?" – Bereshit 3:11). The word "Ha'min" has the same letters as the word "Haman," and this verse thus serves as a subtle allusion to Haman, already in the very first chapters of the Torah. What lesson does this convey? Of what significance is it that the Torah alludes to Haman in the context of Adam's sin of eating from the forbidden tree? The Rabbis explain that the Talmud here alludes to Haman's permanent state of dissatisfaction, his inability to feel gratified over what he had. He enjoyed immense wealth, a large family, and a stature of power and prestige that was surpassed only by King Ahashverosh. In fact, the king or