HILKHOT HANUKAH
1. The eight days of Hanukah were established by the Rabanim as days of happiness and praise to HaKadosh Barukh Hu in celebration of the miraculous victory of the Macabees and the rededication of the Bet HaMikdash in Yerushalayim. The first day of Hanuka is the 25th of Kislev and last for a total of eight days. This year iy''H, the first night of Hanuka is December 20th, 2011.
2. Both men and women are obligated in Nerot Hanukah. Women are not exempted considering they played an active role in the miracle and theyshould therefore be active in its commemoration.
3. One menorah is lit per family which covers all the members of the family even those not present. The head of household lights the first candle each night. It is customary for wife and children to light the later candles, in age order.
4. On the first night, one cup of oil or one candle is kindled in addition to the shamash (server). Each successive night another light is added until the eighth night when eight cups of oil or candles are lit.
5. The cup or candle added each evening should be to the left hand side of the person facing the hanukiah. The new addition is kindled first each evening so that lighting proceeds in a righthand direction (light from left to right).
6. The hanukiah must contain enough oil or wax at the time of lighting to remain lit at least thirty minutes. It must be set in a place where the flames will not be blown out by a usual breeze or or anticipated occurrence. If there is a reason to do so, one may extinguish the flames after thirty minutes.
7. If an unanticipated occurrence did extinguish the flames before thirty minutes passed, it is not mandatory to light again since the missva is in the actual lighting of the candles. However, it is appropriate to relight without a berakha.
8.
a. The hanukiah should be placed by a window facing the street where passersby can see it in order to fulfill the missva of pirsumeh nisa, publicizing the miracle of Hanuka.
b. If weather permits, the hanukiah is placed in the open doorway, opposite the mezuzah. This means it is placed on the left side as you enter the house so that the mezuzah will be on the right and the hanukiah on the left for the public.
c. The hanukiah should be placed between three and thirty feet from the ground and ina place where it is going to remain lit the minimum thirty minutes. If one is in a place where there is legitimate fear of provoking hostility, the hanukiah may be lit where it cannot be seen from the outside. (Rambam, Hilkhot Chanukah4:8; Shulhan Arukh 670:5, 7)
9. The proper time to light the nerot (except on Friday) is at Seit HaKokhavim (when stars begin to appear),which in New York is approximately 25-35minutes after sunset. The sooner we light, the better.
10. Under normal circumstances, to prevent possibly forgetting the missva, one should not begin dinner or begin work on an extended task within the half hour before the proper time to light the menorah. It is customary to pray arbit before lighting.
11. On Erev Shabbat (Friday evening), the hanukiah is lit before the Shabbat candles so that we do not create a situation where we light Hanukah candles when we have already accepted Shabbat upon ourselves. As it must remain lit for a half hour after nightfall and at the same time, must be lit at least several minutes before sunset, it must contain enough oil or large enough candles to remain lit for over an hour in order to last half an hour past Seit HaKokhavim.
12. On the first evening, three berakhot are recited, just prior to lighting:
a. Lehadlik Ner Hanukah;
b. She`asah Nissim;
c. Shehehiyanu.
On subsequent evenings, only the first two are recited. We first recite all of the berakhot and then light. (Shulhan Arukh 676:1, 2, 5)
13. The light of the candles, except for that of the shamash, is to be exclusively for missva and it is assur (forbidden) to be used for any other purpose. If a candle goes out, it must be relit with a match or with the shamash, but not with one of the hanukia candles. (Rambam, Hilkhot Chanukah 4:6)
14. Women have the custom not to work during the half hour that the candles are required to remain lit. As they usually have household chores, not working provides opportunity to appreciate the missva and heightens consciousness that the candles are not lit for personal use.
HANUKKA PRAYERS
1. All eight days Al HaNissim and Be’Yemei Matitya are added to all the Amidot and to Birkhat HaMazon. If one forgot to recite them he does not repeat.
2. Complete Hallel is recited all eight days with a beracha. Women do not say the berakha.
Laws Regarding Taanit Ester (Fast of Ester)
HILKHOT PESAH
TU BE'SHEVAT, THE NEW YEAR OF THE TREES
Usually, when we think about Tu be'Shevat we imagine a warm gathering with family and friends around fancy fruit platters, thanking HaKadosh Barukh Hu for the New Year of the Trees. However, there is a much deeper meaning behind this beautiful and powerful festival.
The Tu Bishvat seder is a Kabbalistic ritual meal in honor of the Mishnaic New Year for the Tree. We travel through the four worlds of Kabbalah from the beginning to the end of the Tu Bishvat seder in order to strengthen THE tree, that is, the Kabbalah's Tree of Life.
On the simplest level, the four worlds can be thought of as levels of intimacy with HaShem. At the lowest level (Asiyah) we see and create divine patterns in the physical world, while at the highest level (Assilut) we stand alongside HaShem's sustaining power, merging our will into the divine.
The goal of the seder is to draw all these levels close together and to unite their koah, power, and shefa, overflowing energy, to the fertility of the earth and the trees themselves, so that both physical and spiritual abundance will express themselves in this world.
Structure of the Tu B'Shevat Seder :
The structure of the Tu B'Shevat seder is familiar to us is similar to the Pesah seder. Like Pesah, it is framed by the drinking of four cups of wine, behind which there are many levels of symbolism embodied in these four cups. Each cup represents a different realm of creation in the Kabbalah's understanding of the universe.
In our Tu B'Shevat seder, each cup, or world, is accompanied by eating fruit symbolic of that
world and an activity that embodies the spirit of the world. As we go through the seder, we
will see the same basic structure to each of the four worlds. This seder embodies a variety of rituals that represent the physical, the creative, the intellectual, and the spiritual. We begin by saying a berakha on the wine and then drinking it. Next there is a brief explanation of the fruit that represents the realm which we are in. The explanation is followed by a brief meditation taken from a miderash that elaborates on the nature of one of the fruits from this particular world. After the meditation is spoken, the nature of the fruit and what it represents is briefly spoken about, the berakha over the fruit is said and the fruit is eaten. Then, after the blessing and meditation, there is a further group reading and learning about these themes.
The Seder includes:
a. The seven species by which the Land of Israel is praised:
a. Figs
b. Dates
c. Pomegranates
d. Olives
e. Grapes(or raisins)
f. Wheat and Barley (in the form of bread, cake or cereal)
b. Various nuts with the shells (walnuts, almonds, pistachios, coconut), and fruits with peels (oranges, pomegranates, avocado)
c. Other fruits with edible seeds (ex. blueberries)
d. Other fruits with inedible pits (ex. peaches, plums)
e. Wine or grape juice, both white and red
First Level:
Asiyah (Making),
First Cup of Wine (all white),
fruit with inedible shell;
physical.
Second Level:
Yessira (Formation),
Second Cup of Wine (white with a drop of red),
fruit with inedible pit;
emotional.
Third Level:
Beriah (Creation),
Third Cup of Wine (half white, half red),
fruit with no shell or pit;
intellectual.
Fourth Level:
Assilut (Spirit),
Fourth Cup of Wine (red with a drop of white)
no fruit, only spiritual sustenance;
spiritual.
The First Level: Asiyah (Making)
The realm of Asiyah is the furthest from perfection in the Kabbalistic scheme. Symbolically,
this realm requires the most protection, and therefore we eat fruits that have a shell on the
outside – to protect them from the external elements. With this fruit and cup of wine, we have a rooted awareness of the tangible world around us, in both its natural and human
dimensions. We concentrate on our proper place in that world. Fruits from the realm of assiya include pomegranates, almonds, walnuts, bananas, peanuts,
etc.
Identifying With Fruit: As we celebrate the realm of Asiyah and all that it represents, let's peel off our metaphorical shells and share some of ourselves with the community that has gathered to celebrate Tu B'Shevat together.
The Second Level: Yessirah (Formation)
We now turn toward inner, spiritual development. The fruit for this world has no outer shell
but has an inner pit that we don't eat. The pit or seed is a means of regrowth. It symbolizes
the earth's reawakening and with it we can cause a transformation of raw materials.
Fruits in this realm of formation include olives, dates, cherries, plums, apricots, etc. and with this cup we focus on the pit of the fruit, which we normally throw away and don't pay
any attention to. We recognize that the pit is a means for re-growth and it is through the pit
that there is fruit and produce for the next generation.
The Third Level: Beriah (Creation)
In the third realm, Creation, the tree has grown into a full being and is blooming. No
protective shells are needed within or without. The fruit of the realm of Creation has no shell or pit, and may be eaten as is. This realm is the realm of intellect. Fruits from this realm include: grapes, figs, apples, citrons, lemons, pears, quinces, and carob.
The Fourth Level: Assilut (Spirituality)
There is no fruit associated with this cup. The world of nobility represents pure spirituality
and it cannot be embodied in anything physical. You may want to have fragrant spices or
fruits to smell. This allows us to be aware of our senses beyond that of test and feeling.
In between each step of tasting and sensing, there are a opportunities to share, interpret, sing and discuss. A seder leader can come prepared with texts, poetry, songs, even pictures or objects, appropriate for each level, according to his or her interpretation.
Be'Ezrat HaShem, this Tu Bishvat, may we all experience a personal regrowth and spiritual connection to Hakadosh
Barukh Hu so that we will be zokhim to bring Mashiah ben David beKarov, Amen! Tu biShvat Sameah!!
HILKHOT PURIM
Laws Regarding Taanit Ester (Fast of Ester)
taken from http://www.gosephardic.com/halacha/purim/
1. Taanit Ester was enacted in the times of Mordechai and Ester in order to plea for survival of the city of Shushan on the 13th of Adar, it stems from the verse in the Megilah 9:31 "As they accepted upon themselves and their offspring the words of this fast".
2. The fast begins at the dawn of the 13th of Adar and ends at Tset Hakochavim [when the stars come out], however unless it is a pressing situation, one eats only after the reading of the Megilah [Outside of Jerusalem].
I. Reading of the Megilla
1. Both men and women are required to read or hear the megilla read from a kosher megilla scroll twice on Purim, once at night and again during the day.
2. Berakhot: Three blessings are recited on the megilla prior to the evening reading:
a) `Al Mikra Megilla (for the reading itself)
b) She`asah Nissim La'abotenu (mentioning the miracles Hashem performed for our fathers)
c) Shehehiyanu (expressing gratitude that Hashem has kept us alive to participate in this occasion). One blessing is recited at the conclusion of the reading, Harav et Rivenu (acknowledging that it was Hashem who fought our battles).
The same blessings are recited for the daytime reading except for Shehehiyanu. If one omitted Shehehiyanu in the evening it should be recited in the day.
3. From the recitation of the first berakha until the conclusion of the last berakha there should be no talking or interruptions. Stamping feet during the reading is disturbing and inappropriate and should not be done.
II. Mahassit Hashekel - It is customary to give a half-shekel or half-dollar to charity for each familymember before or on Purim, in commemoration of the missvah of mahassit hashekel.
If we look at the word Mahassit, ח צ י ת tמ the middle letter is a sadik (צ), representing Sedaka. Should we give Sedaka, this will warrant us life. How do we know? The two closer letters surrounding the letter sadik (the inner two letters) are het (ח) and yud (י), which spell hai (life). However, if has ve'Shalom, one makes himself far from Sedaka, hay may be bringing the opposite upon himself. We learn this because the outer two letters which are farthest from the middle sadik representing Sedaka are mem (מ) and taf (ת), which spell met (dead). Be'Ezrat HaShem in the zekhut of giving Sedaka, may HaKadosh Barukh Hu protect as all and guarantee us long lives of every berakha from Shamayim!!
III. Mishlo'ah Manot
1. Each man and woman must send a food gift composed of at least two types of food or drink that may be used for that day's festive meal to at least one person. The primary purpose of this missvah is to increase friendship between people. To some extent it may also provide for some needy, however, the missva of mishlo'ah manot is not fulfilled by sending money.
2. At least the primary food gift that one sends to fulfill the missva of MIshloah Manot must be sent and received during the day of Purim.
IV. Matanot La'evyonim
In addition to mishlo'ah manot, during the day of Purim we must give food, substance or monetary gifts to at least two poor people or their representatives.
In addition to mishlo'ah manot, during the day of Purim we must give food, substance or monetary gifts to at least two poor people or their representatives.
V. Seudat Purim
Everyone must partake of a festive meal on Purim. This missva is not fulfilled at night but onlyduring the day.
Everyone must partake of a festive meal on Purim. This missva is not fulfilled at night but onlyduring the day.
2. As the miracle of Purim came about through festive banquets with drinking of wine, to some extent the Purim seuda should have such a quality, including alcoholic beverages for the adults.
VIII. Prayers
1. In the amidah of Purim and in birkat hamazon we recite `al hanissim followed by Bimeh Mordechai VeEsther in their proper places as specified in all siddurim.
2. If one forgot to recite al hanissim followed by Bimeh Mordechai VeEsther, he does not repeat the amida or birkat hamazon.
If one remembered before having mentioned Hashem's name in the berakha following them, he may "return" and say them at that spot and then proceed from there.
One who remembered too late, but still in the amida or birkat hamazon, should insert them at the end of the amida before `oseh shalom or in the harahman portion of birkat hamazon.
1. In the amidah of Purim and in birkat hamazon we recite `al hanissim followed by Bimeh Mordechai VeEsther in their proper places as specified in all siddurim.
2. If one forgot to recite al hanissim followed by Bimeh Mordechai VeEsther, he does not repeat the amida or birkat hamazon.
If one remembered before having mentioned Hashem's name in the berakha following them, he may "return" and say them at that spot and then proceed from there.
One who remembered too late, but still in the amida or birkat hamazon, should insert them at the end of the amida before `oseh shalom or in the harahman portion of birkat hamazon.
Taken from the SEPHARDIC INSTITUTE Rabbi Moshe Shamah
When one sees two blossoming fruit trees during Nissan, Birkat Ha’ilanot is recited. This berakha is recited only once each year by men and women. It may be recited on Shabbat or Yom Tov
I. Searching for Hamess
1. As the Torah prohibits possession of hamess on Pesah, it is mandatory to check one’s home and remove all hamess before Pesah.
2. Despite the fact that the home was thoroughly cleansed of hamess beforehand, on the night before Pesah we perform bedikat hamess in all places where it might be found. When Pesah falls on Saturday night, the search is done the Thursday night before.
3. a. Before beginning the search, the head of household (the leader of the search) recites the berakha Asher kideshanu bemisvotav vesivanu `al bi’ur hamess (“Who has sanctified us with his commandments, and commanded us on the removal of hamess”), which covers the entire process of the removal of hamess from ones property, completed the following morning.
b. After the berakha, one must be careful not to speak until at least beginning the search, so as not interrupt between the berakha and the act for which the berakha was recited. It is proper to refrain from extraneous talk and digressions throughout the search so that it is done correctly.
c. In addition to homes, places of business and cars require checking if hamess is normally brought into them.
4. Traditionally, the search has been performed by the light of a single wick candle (a multi-wick one is dangerous). Today, because of safety reasons and superior effectiveness in searching, a flashlight is preferable. A widespread custom is to use a candle for the first moments of the search for symbolic reasons and then switch to a flashlight. The berakha is recited even if one uses only a flashlight.
5. As the home is usually thoroughly cleansed from hamess before the bediqah, it is customary but not mandatory to place pieces of hamess where the searcher will surely find them so that he will have hamess to burn.
6. Immediately after the search at night, the owner should recite Bitul Hames (the first of two), an annulment/renunciation of hamess in his possession. As most people will continue owning and benefiting from hamess until the morning, this first bitul is directed only to hamess that the owner does not know about. One should understand what he is saying. If one does not understand the traditional Aramaic words of the bitul formula (found at the beginning of the Hagaddah or Mahzor), he should recite it in English.
II. Erev Pesah
1.a. It is forbidden to eat hamess after the fourth hour of the day (the morning before Pesah) beginning from dawn. The prohibition to benefit from hamess, which includes selling it, begins one proportional hour after the deadline for eating (the fifth hour of the day). All hamess should be destroyed or sold by this point. [ It is preferable to completely get rid of all hamess without having to sell. However, selling is permitted. (One should consult an Orthodox Rav for specific instructions).]
b. The destruction of any remaining hamess should be done before the end of the fifth hour. It may be accomplished either by burning, shredding, dissolving, etc. When Erec Pesah falls on Shabbat, the burning takes place on Friday.
c. After getting rid of all hamess, one recites Bitul Hames again. This second recitation, unlike the night before, includes all hamess one owns. Selling hamess to a non-Jew should be done before this bitul, since hamess being sold is not that which is being annulled or renounced.
2. a. Massa should not be eaten Erev Pesah even in the morning so as to eat the massa of the Seder with greater desire and appetite. Cake made with massa meal, since it is baked the way bread or massa is, should also not be eaten Erev Pesah.
b. One should not eat a filling meal of any food in the later afternoon as it may lessen one’s appetite for the evening’s massa.
IV. Hamess
1. The Torah forbids eating, deriving benefit from, or owning hamess during Pesah. Hamess results when any of the five grains (wheat, barley, rye, oats, spelt), after harvesting, makes contact with water and fermentation takes place.
Mixtures including hamess are also prohibited as are edible extracts and alcoholic fermentation of hamess. Bread, cereal, cake, cookies, crackers, pastas and spaghetti from the five grains are pure hamess.
Rice, soy, corn (maize), potatoes, fruits, vegetables, meat, poultry, fish and dairy products are permitted when in their pure form. If processed, one must be careful that the product does not include or did not absorb from a hamess derivative.
Hamess derivatives unfit for human or animal consumption are not considered food and are permitted on Pesah. This includes virtually all deodorants, soaps, cleansers and cleaning agents, polishes, toothpastes, lipsticks, most cosmetics and medicines (all ill tasting liquids, tablets and capsules), etc.
2. a. One who finds hamess in his possession during hol hamo`ed should burn it immediately; if found on Yom Tov, however, it should be covered until after Yom Tob, at which time it should be burned. There is no berakha on these cases of burning.
b. Hamess be`ayin (roughly translated “visible,” not a mixture) which was in the possession of a Jew during Pesah is prohibited even after Pesah.
V. Massa
1. It is a Biblical command to eat massa (unleavened bread) on the first night of Pesah. It commemorates our ancestors not having time to allow their dough to leaven before baking, as they were chased out of Egypt. Also, massa is the ‘bread of affliction’ recalling the slavery.
2. Massa is made from flour of one of the five types of grains that can become hamess, kneaded with water and baked before it has a chance to begin leavening (rising). For this mitzvah one should obtain massa that has been under supervision that it did not come into contact with water from the grain harvest (massa shemurah).
3. Egg massa is permitted to be eaten during Pesah. However, egg massa is not ‘poor man’s bread’ and cannot be used to fulfill the obligations of the Seder.
The berakha on regular massa during all of Pesah is hamosi even if one is eating a very small amount. During Pesah, massa is our bread. Egg massa, even during Pesah, is mezonot (except if one is making a meal of it).
4. Massa, once baked, may be dipped in water.
VI. Utensils for Passover
1. Pesah requires special utensils to ensure that even a little hamess not enter our food.
a. Glassware does not absorb and merely requires washing to be kosher for Pesah.
b. Absorption by utensils from food takes place in the presence of heat; thus, utensils that come into contact with foods and liquids that generally are not hot (salad bowls, fruit trays, refrigerator trays, can openers, etc.) can be used on Pesah after being washed. The same applies to tabletops and counters.
2. Koshering utensils is according to its general use. As the utensil absorbed so will it emit what it absorbed.
a. Hamess pots and pans, flatware, blenders, etc. made of metal, wood, rubber, stone, bone or plastic (including melmac and tupperware), can be made usable for Pesah by hag`alah.
Hag`alah is total submersion of the item being koshered into a large pot of boiling water for several seconds. If the item cannot fit completely into a large pot, it may be submersed portion by portion. The utensils must be cleaned before immersion.
b. Metals used directly on the fire with hamess require liboun (placement on fire until red hot).
c. Utensils usually used for cold substances that on occasion were used for hot hamess, such as metal cold liquid drinking cups, are treated according to their usual use and merely require washing (after 24 hours from hamess use).
d. Hamess earthenware (like ceramic and chinaware) utensils cannot be made usable for Passover. An Orthodox Rav should be consulted regarding the specific type of chinaware in question (there might be a leniency on glazed chinaware).
e. Porcelain, enamel and steel sinks are koshered by pouring boiling water all around their receptacle portion.
f. Ovens and their racks should be cleansed for Passover as follows: after thoroughly cleaning with a scouring agent, leave unused for 24 hours; then heat at maximum for an hour.
Self cleaning ovens merely need to be run through a self cleaning cycle.
In the case of microwave ovens, after cleaning, insert a microwave safe utensil with water and microwave at maximum for several minutes, until the oven fills with steam.
g. Dishwashers are koshered by their normal use of boiling water and soap. Tablecloths are koshered by washing in soap and water.
VII. The Seder
Kadesh a. After arranging the items on the Seder table correctly, the head of household recites Kiddush. Everyone should be standing and attentive and there should be no talking during the recital of the berakhot. Kiddush is recited after set hakokhabim (the appearance of stars, which in New York is about 35 minutes after sunset).
b. Each person should have his or her own cup containing at least 3 ounces (rebi`it) of wine and drink at least the majority of the cup. Red wine is preferable but grape juice may be used. This is the first of the four Seder cups. These regulations apply to all four cups.
c. The berakha of hagefen is recited on the first and third cups only. The drinking of the four cups and the eating of the matzot are done while reclining to the left. A left-handed person also reclines to the left.
Urhas Each person washes his or her hands for the wet vegetables going to be eaten next. A berakha is not recited on this washing of hands.
Karpas We eat less than a kazzayit of a green vegetable (celery is our custom) after dipping it in salt water. We recite Boreh Peri Ha’adamah on the karpas vegetable. It is our custom to have intention that this berakha “cover” the adamah of the maror, which will be eaten later
Yahas The middle massa is broken, by hand, into two pieces. The smaller piece is replaced between the two whole matzot while the larger piece is set aside for Afiqoman. Each individual takes a turn carrying the afiqoman massa, wrapped in a cloth holder, over one’s shoulder reciting Mish’arotam... as a symbolic reenactment of the Exodus.
Magid One raises the massa and recites Ha Lahma `Anya. The tray is removed for children to question, the second cup of wine is poured, Ma Nishtana is recited, the tray returned, and the matzot uncovered. The Haggadah is read with great joy. Questions are asked, explanations are given. The relating by fathers to sons of the Exodus from Egypt and the Almighty’s miracles is the central theme of the Seder. Those who do not understand Hebrew must perform this mitzvahin a language they understand. English translations are readily available.
Rahsa One should wash his or her hands and recite the berakha Al Netilat Yadayim to prepare for hamosi.
Mosi Masah The head of the household raises all 3 matzot (the two whole and one broken) and recites the berakha of hamosi. Next, he releases the bottom whole massa and recites the berakha of Al Akhilat Masah. Reclining to their left, all eat at least one kazzayit (approximately one ounce). It is proper for the one who recited the blessing and is eating from the “central” matzot to eat two kazzaytim, one for Mosiand one for Masah. At least one kazzayit should be eaten within a four-minute period to be considered a single eating.
Maror Kazzayit maror (bitter herbs) is dipped in haroset (a date, nut and wine mixture), the berakha Al Akhilat Maror is recited, and the maror is eaten without reclining. Romaine Lettuce is a preferred vegetable for maror but great care must be taken that it first be thoroughly checked and cleansed of any tiny insects that are often found in it.
Korekh A sandwich containing one kazzayit each of massa and maror is dipped in haroset and eaten in a reclining position after reciting the explanation of this custom, Zekher Lamiqdash etc. Those for whom it is difficult to have kazzayit massa and maror may eat smaller measures for korekh.
Shulhan Orekh The egg and shankbone are eaten followed by the meal. On the egg we recite Zekher LeQorban Hagiga. Nothing is recited on the shankbone. To distinguish from the Pesah sacrifice brought in the days of the Bet Hamiqdash which was only broiled, the shankbone should also be cooked. It is important not to be totally satiated during the meal in order to leave room for the afiqoman, which must be eaten “with appetite.”
Safon After the meal a piece of the middle massa is distributed to each person, to which additional massa is added to make a kazzayit. This should be eaten reclining before midnight.
Barekh The third cup of wine is poured and Birkat Hamazon is recited.
Hallel Hagefen is recited before drinking the third cup, reclining. One should have intention to also cover the fourth cup with this berakha. The remainder of Hallel is recited without a berakha beforehand, followed by Nishmat and the concluding berakha of Hallel. The fourth cup is drunk, reclining, followed by berakha aharona.
Nirsa It is customary to sing and continue discussion of the Exodus and other miracles that the Almighty wrought until one falls asleep.
VIII. Measurements
The measure for a kazzayit massa is thought by many in our community to be one ounce of weight.
The measure for a rebi`it wine is (just under) three fluid ounces.
A kazzayit karpas or maror is of lesser weight than a kazzayit massa as vegetables have a lower density of mass and thus a lower weight for the standard volume of half an egg’s displacement.
IX. Prayers
Each day of Pesah before arbit and during shahrit, we recite Psalm 107 which deals with various situations from which the psalmist was redeemed.
Ya`ale veyabo is recited in each amida.
Hallel is recited with berakhot.
Specified Pesah selections are read from the Torah each morning.
Musaf prayer is recited daily.
We begin reciting Morid Hatal during Musaf of the first day and Barekhenu during the first weekday arbit of hol hamo`ed.
