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Holiday
Dates: Passover Dates 2011 / 15th - 22nd of Nisan, 5771 |
Monday,
April 18th at sundown (1st Seder) - Tuesday, April 26th,
one hour after sundown |
What is Passover
God took  the
Jewish people out of Egypt in the springtime. The Talmud notes
that God was very thoughtful. Not only was He interested in
redeeming the nation, He wanted to do so at a time when the
weather was just right. Not too hot, not too cold.
Everything about the Passover season is beautiful. The whole
idea of re-doing your house -- your environment -- for the holiday
should be a beautiful experience. For some reason, though, the
burden of all that cleaning often hangs heavy over us, and as
a result we lose much of the joy of Passover. Cleaning for Passover
can actually be easy, there's lots of room for creativity, and
it's fun.
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Creating
a Chametz-free home
When to search
The good-deed of
the final searching for chametz (Bedikat chametz) is to
be done on the night of the 14th of Nissan, the evening
prior to the Seder. Why at night? Because in your home there
are crevices, little corners that have to be illuminated
by artificial light -- and artificial light works best at
night.If your unavlibel that evening.
The search can be started earlier according to the laws
of bedikat chametz. However, the blessing is only said on
the night of the 14th. By the next morning 1030 am One should
have nomore chomtez in huis/her postions,infact one should
speakout "All chametz, leaven and leavened bread, that
is in my possession which I have not seen, removed or is
unknown to me, should be annulled and considered ownerless
like the dust of the earth."
Any place chametz might have been put during the year must
be searched. Therefore, one must also check one's pockets.
What are we searching for?
What
kind of chametz do we have to get rid of? And what is "chametz"
anyway?
The Torah says: Lo yera'eh lecha chametz, velo yeraeh lecha
se'or bechol gevulecha -- neither chametz nor se'or shall
be visible to you in all your boundaries. Chametz is defined
as the result of grain that ferments. Se'or is sourdough
-- highly fermented dough that is used to make another dough
ferment. Instead of using yeast, what they did in the olden
days (and many people do today as well) is to take a little
piece of old dough, mix that with the fresh dough, and it
causes the fresh dough to rise. These are the two things
the Torah requires us to get rid of.
There's a more intuitive difference between the two. Chametz
is food. If there is anything a human being doesn't eat,
then it is not chametz, because by definition chametz must
be food. On the other hand, nobody eats se'or -- old sourdough.
Se'or is non-edible fermented grain which has the function
of fermenting other dough.
There's a third category: Non-edible chametz that is not
capable of fermenting other dough. That is neither chametz
nor se'or according to Jewish law we call this "garbage"
-- and it does not have to be gotten rid of for Passover.
Similarly, the Talmud says that se'or which is so bad that
even a dog wouldn't eat it -- i.e. it's poisonous -- is
According to Jewish law not regarded as se'or and is therefore
not a problem on Passover.
To review the three categories:
1) Chametz is edible stuff made of fermented grain. It's
edible by human standards.
2) Se'or is non-edible, but has the power to ferment other
dough.
3) Garbage is something that
is either incapable of fermenting other dough, or so totally
non-edible that a dog wouldn't eat it. In such a case,
you do not have to get rid of it.
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The
Passover Seder
AT THE SEDER TABLE:
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1. Sliced celery/potato/carrots (Karpas) |
7. Matzah cover with 3 matzot |
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2. Lettuce (Marror) |
8. Plate of extra matzot |
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3. Horseradish (Chazeret) |
9. Bottles of grape juice |
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4. Charoset |
10. Bottles of wine |
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5. Roasted chicken wing (Zero'ah) |
11. Cup for Elijah |
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6. Hard boiled egg (Beitzah) |
12. Small bowl of saltwater |
AT EACH PLACE:
-
Kiddush cup
- Pillow for reclining
- Haggadah
- Kipa |
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THE SEDER PLATE:
If this diagram is from the Code of Jewish Law. Other
opinions vary slightly
The reason for this order? The Talmud states a concept
of Ain ma'avrin al hamitzvot - we shouldn't "pass
over" any good-deed that is in front of us. For
this reason, the Seder plate is arranged to follow the
order of the Haggadah, so that whatever you need next
will be located closest to you, to avoid having to "skip
over" any other item.
The Seder plate should be located to the right of the
leader.
A bowl of salt water should be placed on the table,
near the Seder plate. The salt water should be prepared
prior to the start of the holiday.
Additionally, three matzot should be placed on the table
- either under or in front of the Seder plate. They
should be covered and separated from each other by a
napkin or cloth.
There are seven good-deeds
that we celebrate at the Seder.
1) Telling the Exodus story.
2) Eating matzah.
The other mitzvot are rabbinical:
3) Eating Marror (bitter herbs).
4) Eating
the Afikomen (an extra piece of matzah for dessert as
a reminder of the Passover offering).
5) Saying Hallel (Psalms of praise).
6) Drinking the Four Cups of wine.
7) Demonstrating acts of
freedom and aristocracy -- e.g. sitting with a pillow
cushion and leaning as we eat and drink.
The
Wine/Grapejuice info.
- At the
Seder, every
Jew should drink four cups of wine or grape juice corresponding
to the four expressions of freedom mentioned in the
Torah (Exodus 6: 6-7).
- Since we are free people this
evening, nobody should pour their own wine or grape
juice, but rather each person should pour for another
-- as if we are royalty who have servants.
- It is best to use red wine, since this alludes to
the blood spilled by Pharaoh, the blood as part of the
Ten Plagues, and the blood the Jews put on their doorposts.
- Everyone should have their own wine cup, which holds
a a minimum of 98cc (3.3 oz.) according to Rabbi Feinstein.
When Passover falls on Shabbat, the minimum amount for
the first cup is 4.42 oz..
- It is preferable to drink the entire cup or at least
drink a majority of the cup.
- As an expression of freedom, the Sages enacted leaning
to the side while drinking the Four Cups of wine. Everyone
should lean to the left and back! (Only left for the
right is dangerous) 
| One
should have a Haggadah (passover book) during
the seder,
simply to have all the blessings and other paragraphs
available. |
To begin the Seder, we make Kiddush
and sanctify the day. The word "kiddush"
means special and unique. The first step to personal
freedom is to recognize that you are special. You have
a distinct combination of talents, skills and experiences
that qualifies you to make a unique contribution to
the world.
The "kiddush"
should be recited while seated. You should have in mind
to fulfill two good-deeds:
- The good-deeds of Kiddush that we say on every Shabbat
and Yom Tov.
- The special mitzvah to drink Four Cups of wine at
the Seder
When saying the Shehechianu blessing,
you should have in mind that it applies to all the various
good-deed of Seder night. When the Seder falls on Saturday
night, you should also make the Havdallah blessings
as listed in the text, using the Yom Tov candles as
your Havdallah candle.
Everyone
at the Seder now washes their hands in the manner of
washing for bread -- pouring water from a cup, covering
each hand up to the wrist. This is done WITHOUT a blessing.
We
do this because any detached food dipped into one of
the seven fluids (water, wine, blood, dew, milk, olive
oil, and date honey) makes the food susceptible to spiritual
uncleanliness, and requires washing one's hands if the
food will be eaten with the hands. Therefore, if the
food will be eaten with a fork, then no washing is necessary.
In that case, the leader should wash his hands, and
then dip all the pieces.
Take the Karpas vegetable and
dip it in salt water.
This must be a vegetable whose
blessing is Borei
Pri Ha-Adamah when eaten raw, but that is not useable
for Marror. Options include carets, celery, parsley,
or potato.
During preparation, it is important
to check the vegetable carefully, since leafy vegetables
in particular can contain tiny insects, which are obviously
not kosher to eat.
One should eat LESS than the size
of a kezayit (15 grams), to avoid having to say an after-blessing.
You should have in mind that the
blessing will also cover the blessing on the Marror
-- thus linking the Karpas to the meal, and fulfilling
your after-blessing obligation with Grace After Meals.
The leader of the Seder breaks
the middle matzah in two. The smaller piece is put back
in between the other two matzot, to be eaten later at
Hamotzi. The larger piece is wrapped up and becomes
the Afikomen.
The Talmud states that children
should try to "steal" the Afikomen in order
that they will be encouraged to remain awake during
the Seder. Another reason why the children steal the
broken matzah. Is because children are so real and pure,
when they see something broken, they want to take it
right away.
Notice that the two good-deeds of eating matzah at the
Seder will be from the same piece.
The Sages tell us that the unique ability given to humanity
is the power of speech. Speech is the tool of building
and construction. God used it to create the world ("And
God said: Let there be light."), and the Kabbalists
used it to create the golem.
On Seder night, we use our gift of speech for the central
part of the Haggadah: telling the Passover story. The
very word "Pesach" is a contraction of the
words Peh Sach, meaning "the mouth speaks."
The Hebrew name for Pharaoh, on the other hand, is a
combination of Peh Rah, meaning "the bad mouth."
For just as speech has the power to build, it also has
the power to destroy. Gossip and slander drive apart
families and communities.
On Passover, we use speech to "build" humanity
-- by communicating, connecting, and encouraging each
other. We stay up long into the night, relating the
story of our exodus, tasting and sharing the joy of
freedom.
As we begin the main part of the
Seder -- the telling of the Exodus -- it is important
to have a good translation of the Haggadah so you can
understand what you are saying. This first paragraph
of the Haggadah is written not in Hebrew, but in Aramaic,
which was the common language of the time. Many have
the custom of saying aloud, "I hereby am about
to fulfill the mitzvah of telling the Exodus story."
We uncover the matzot, then keep the broken matzah raised
for all to see, until the start of the Four Questions.
The Four Questions
Remove the Seder plate from the table until it is time
to eat. We do this in order to prompt questions, and
also to show that we're not going to eat until we've
told the story! It is customary for the children at
the Seder to recite the Four Questions.
Why
is this night different from all other nights?
1) Why is it that on all other nights during the year
we eat either bread or matzoh, but on this night we
eat only matzoh?
2) Why is it that on all other nights we eat all kinds
of
herbs, but on this night we eat only bitter herbs?
3) Why is it that on all other nights we do not dip
our herbs even once,
but on
this night we dip them twice?
4) Why is it that on all other nights we eat either
sitting or reclining, but on
this night we eat in a reclining position?
At this time, we also pour the Second Cup of wine.
The Four Answers - Avadim
Hayeenu -
The three matzot should be left uncovered for the duration
of telling the Exodus story.
1) The Jews had to flee Egypt and had no time for their
bread to rise.
2) The bitter herb, usually horseradish, reminds us
of the bitterness of slavery.
3) We first dip parsley, which symbolizes spring
in salt water, and reminds us of the tears of the slaves.
We dip the bitter horseradish in a sweet mixture of
ground fruit and wine symbolizing the mortar used in
building Pharaoh's storehouses to help contrast the
bitterness of slavery with the sweetness of being free.
Each one is a contrast to the other.
4) In ancient cultures, royally
people had the leisure to recline when they were eating,
a privilege that was denied to slaves.
The commentator Mishnah Brura says that this declaration,
"We were slaves in Egypt," is the essential
answer to the Four Questions, and that after this point
it is permitted for young children to go to sleep.
In an expression of joy, the matzot are covered and
the wine glasses are raised while reciting this paragraph.
Ten Plagues
Every time one of the plagues is mentioned, we dip our
finger in the wine and spill a drop. This reminds us
that our cup of joy is not complete because people had
to die for our salvation. Thus it is considered insensitive
-- after completing the drops -- to lick one's finger!
Rather than your "pinky" finger, you should
use your "pointer finger" (Etzba in Hebrew),
which corresponds to the declaration in the Torah that
the plagues were Etzba Elohim -- "the finger of
God" (Exodus 8:15).
You should spill a total of 16 drops -- three for "blood,
fire and pillars of smoke," 10 more for the plagues,
and another three for Rabbi Yehudah's abbreviation.
After all the drops have been spilled, the cup should
be refilled.
Lificach
Cover the matzot, raise the cup of wine, and recite
the paragraph aloud and joyfully.
Second Cup
When you drink the wine, don't forget to lean. So important
is this expression of freedom, that if one forgets to
lean while drinking the Second Cup, the law states you
have to drink it again! If we already made the blessing
over wine on the First Cup, why do we make a new blessing
here again? Because of the significant time-lapse between
the two cups.
How do we wash our hands? First, fill a large cup with
water. Pour half the water over your right hand (up
to the wrist), then half the water over your left hand
(do it twice). Then say the blessing and dry your hands.
From this point onward, be careful not to talk until
you've eaten the matzah. This is to avoid any "mental
interruptions" between the washing and the eating.
It is a Torah good-deed to eat matzah on Seder night.
Unlike when we make "Hamotzi" on Shabbat,
on Passover we do not dip the matzah in salt. This is
because it is a special good-deed to taste the matzah
itself.
Don't forget to eat the matzah while leaning to the
left, like a king. (only left for the right is dangerous)
One should try to eat at least a half of matzah, and
at the same time refrain from talking.
Though many have the custom of
using horseradish, the Talmud nevertheless includes
Chasa -- Romaine lettuce - as one vegetable which may
be used as Marror.
If Romaine lettuce is used, the leaves should total
eight-by-ten inches, or about 25-29 cc. Extreme care
should be taken to check the lettuce since frequently
there are small bugs in the leaves.
If horseradish is used, it should be compacted into
1.1 fluid ounce -- an amount equivalent to one half
of a typical egg. Horseradish in jars bought from the
stores should not be used, since sweeteners are added
to make them less bitter. Particularly problematic is
"red horseradish" which is actually a mixture
of beets and horseradish. If you use pure horseradish,
it should be ground up before Yom Tov begins.
Before making the blessing, the Marror should be dipped
into the Charoset, and then shaken off. The Talmud says
a bit of Charoset serves as an "antiseptic"
to dilute the harsh effects of the Marror. When reciting
the blessing, have in mind that the Marror will be eaten
in the "Korech sandwich" as well. You should
not lean while eating the Marror.
It must be consumed within two to four minutes of the
first swallow.
Take the bottom matzah (remaining from the original
three) and make a sandwich with the Marror.
For this good-deed, it is okay to use smaller amounts.
The amount of matzah should be approximately 23-25 cc
-- roughly one-third of a square matzah, or one-fourth
of a round matzah. The amount of Marror needed is 3.6
by 2.7 inches of Romaine lettuce, or 0.7 compacted fluid
ounce of horseradish. Dip the sandwich into the Charoset.
Say the paragraph of "Remembrance of the Temple."
There is no blessing.
Eat the sandwich while leaning to the left like a king..(Only
left for the right is dangerous)
Eat a festive meal. The meal should preferably end before
midnight, in order to eat the Afikomen by that time.
It is important not to eat so much that you will be
too full to eat the Afikomen.
The meal should not include any roasted meat, in order
to distinguish our meal from that of Temple times, when
the "Pascal lamb" was eaten roasted. (Dry-pan
roasting is a problem; the juices produced are not sufficient
to be considered "cooking.")
The meal is actually an extension of the "Hallel"
praises, so one should continue to speak about the Exodus
throughout the meal. As well, the entire meal should
ideally be eaten while leaning to the left.
The Afikomen should preferably be eaten before the middle
of the night. (This exact time will vary depending on
geographic location; check with your local rabbi.)
The Afikomen should be eaten while you are "full"
-- yet with some room still left in your stomach. If
you are full to the point of "stuffed," eating
the Afikomen might not be according to jewish law an
act of "eating."
The amount of matzah that everyone should eat for the
Afikomen is a kezayit. This equals approximately 45-50
cc, which is roughly two thirds of a square matzah,
or one half of the hand-made round matzot. If an individual
finds eating this amount difficult, then he may eat
half that amount.
Be sure to give each person at least one small piece
from the Afikomen, and then make up the remaining volume
from other matzot.
After the Afikomen, nothing else should be eaten for
the remainder of the night -- except for the drinking
of water, tea, and the remaining two cups of wine. The
Afikomen is eaten while leaning to the left.(only)
Everyone should rinse their wine cup clean, and then
fill it for the Third Cup, which will be drunk at the
conclusion of "Grace After Meals." It is customary
for the master of the house to lead the "Grace
After Meals" on the night of Passover.
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Drink the third cup
It is preferable to drink the entire cup. Otherwise,
you should at least drink a majority of the cup. Don't
forget to lean to the left (only)
while drinking. Open Door for Elijah
Pour the Fourth Cup, and also the extra cup for Elijah.
As the feeling of freedom inebriates our souls (helped
along by the four cups of wine!), we sing aloud in joy.
When the Jews came out of Egypt and crossed the Red
Sea they broke out in song (Exodus chapter 15). When
we see the upending of evil, the Egyptians drowning
at the sea, we are instinctively grateful to the One
who orchestrated the turnaround! God delivers us from
slavery unto freedom -- and we are amazed at the beauty
and swiftness of it all.
- Drink the fourth cup
It is preferable to drink the entire cup of
wine. Otherwise, you should at least drink a majority
of the cup. Don't forget to lean to the left while drinking.
The after-blessing for wine should then be recited.
"Chad Gadya" Although
the Seder has officially ended, it is praiseworthy to
continue speaking about the Exodus until sleep overtakes
you.
We conclude our Seder with the prayer, "Next Year
in Jerusalem." Every synagogue in the world faces
Jerusalem. It is the focus of our hopes and aspirations
-- not merely in a geographic sense, but in a conceptual
sense as well. The Talmud says creation began in Jerusalem,
and the world radiated outward from this spot. Medieval
maps show Jerusalem at the epicenter of Asia, Europe,
and Africa. The world flows into this place, and all
of life's forces resonate there. From Jerusalem, the
whole world is cast into perspective.
The name Jerusalem means "city of peace."
Peace, shalom, is more than the absence of conflict;
it is the seamless harmony of humanity genuinely embracing
a common vision. Jerusalem is a vision of God in our
lives, a metaphor of a perfected world. Jerusalem gives
us hope to achieve what we as a people must do, to sanctify
this world |
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Matzah
Balls |
Cold
Beet Borscht |
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INGREDIENTS:
3 eggs
1/2 cup matzah meal
1/2 teaspoon oil
1/2 teaspoon dillBeat eggs with oil. Add matzah meal
and dill and mix well.
Refrigerate for 1/2 hour. Bring a pot of water to a
boil.
Rinse hands with cold water (so matzah balls won't stick)
and make small balls. Drop them into the water.
Cover, reduce heat and simmer for 45 minutes.
Makes 12-15 matzah balls.
Herbed Matzah Balls
1/2 cup matzah meal
2 eggs
1/4 cup oil
2 tablespoons minced parsley
2 tablespoons minced green onionsCombine matzah meal,
eggs and oil.
Mix in parsley and onions. Refrigerate for 15 minutes.
Bring 4 quarts of water to a boil. Form walnut-sized
balls and gently lower into boiling water. Reduce heat,
cover and simmer for 30 minutes.
Makes approximately 16 matzah balls
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INGREDIENTS:
3
large beets
juice from 1-1/2 lemons
salt
pinch of sour salt (optional)
5 cups water
4 egg yolks
pinch of sugar
white pepper to taste
Wash and peel the beets and dice them. Place in saucepan
with juice of 1/2 lemon, a pinch each of salt and sour
salt (if using), and 5 cups water.
Simmer for 40 minutes until beets are tender. Add the
juice of another 1/2 lemon.
Beat the egg yolks with a fork until blended. Slowly
ladle some of the hot soup into the egg yolks, beating
constantly.
When about half the soup has been added to the yolks,
pour the egg mixture back into the pot with the rest
of the soup.
When all the egg mixture is beaten into the soup, pour
the soup back and forth between the pot and a large
bowl about 10 or 15 times until the mixture is smooth,
creamy, and airy.
Add a pinch of sugar if necessary, and salt and white
pepper as needed. Chill thoroughly. |
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