These notes are based on the responsa of Moreinu
veRabbeinu HaGaon HaRav Chaim Pinchas Scheinberg,
shlita, rosh yeshivas Torah Ore, to questions posed by
women attending his regular chizuk talks. They have
been compiled by a group of his talmidim. The notes
also include Hebrew sources and footnotes, which are not
reproduced here.
PREFACE
In former times, wealthy people who had large houses also had
many servants who did their bidding, while poor people, who
could not afford servants, lived in small homes with one or
two rooms. Understandably, the pre-Pesach chores of the rich
were performed by the servants, while the poor, who had only
their one or two rooms to clean, a few pieces of furniture, a
minimum of utensils, and some clothing, took care of their
needs themselves.
In those days, cleaning was hard. Tables were made of raw
wood, requiring them to be scrubbed or even to be shaven to
ensure that no pieces of food were hidden in the cracks.
Earthen or wooden floors also needed to be thoroughly cleaned
and scrubbed.
Today, we seem to be caught in a trap. The average modern
home is larger than formerly. Furniture, utensils and
clothing are much more plentiful. The average home today can
compare with the more affluent homes of previous generations.
However, we do not have the servants that they had, so that
today, all the chores fall on the housewife. At the same time
she still feels obligated to clean and scrub as they did
formerly, even though she has laminated furniture and tiled
floors, making this type of cleaning unnecessary.
As a result of this, the pressure of pre-Pesach cleaning has
reached unnecessary and overwhelming levels. The housewife
often becomes overly nervous, unable to enjoy the simchas
yom tov of Pesach and unable to perform the mitzvos and
obligations of the Seder night.
INTRODUCTION
Pesach, like every other yom tov, must be enjoyed by
every member of the family, including women. This is an
obligation clearly defined in the Torah as explained by
Chazal. We can understand a person dreading Tisha B'Av but
Pesach is to be looked forward to and anticipated with joy.
Every woman should be well rested, relaxed and alert at the
Seder table so that she can fulfill all the Torah and
Rabbinic obligations and follow the Haggadah with the
rest of the family. Clearly, the performance of her pre-
Pesach duties must be balanced against her Pesach
obligations.
Pre-Pesach cleaning is required to avoid the danger of
transgressing any Torah or Rabbinic prohibition of having
chometz in the house on Pesach. It is evident from the
responsa of the Rosh Hayeshiva shlita that this need
not be excessive.
It is not the intention here to abolish minhagim which
have been passed down by Klal Yisroel from generation
to generation. Nevertheless, some practices adopted by women
in the Pesach cleaning today are not an actual continuation
of the old minhagim. For example, if a person does not
sell his chometz, of course it is necessary to check
his utensils and to wash off any chometz left on them,
or to render the chometz inedible. But if the
chometz is sold, then washing the pots, pans and dishes
which are going to be locked away is not necessary.
One might be tempted to insist on doing the extra work anyway
-- to be machmir (stringent). However, in these
stringencies lies the grave danger of causing many laxities
and brushing aside many mitzvohs completely, including Torah
and Rabbinic obligations which women are required to do on
Pesach and particularly during the Seder.
Many women like to do more "cleaning" than the bare minimum,
to such an extent, that some even incorporate their general
"spring cleaning" into their required pre-Pesach chores.
These extra exertions should not prevent them from fulfilling
their obligations on Pesach, and particularly on the Seder
night.
GENERAL NOTES
A. All property and possessions must be cleaned and
checked to make sure that they are free of all chometz,
except in the following cases: B. If, during the year,
chometz is not brought into a place, that place does
not have to be cleaned out or checked for chometz. C.
Any article which is not used on Pesach does not need to be
checked for chometz, provided it is put away properly
and the chometz in it is sold. D. Crumbs which
have been rendered completely inedible to the extent that
they are not fit to be eaten by a dog are not considered
chometz. E. The general obligation to check for
and destroy crumbs does not apply if the crumbs are less than
the size of an olive (kezayis) and are dirty or spoiled
enough to prevent a person from eating them. F. The
household cleaner (mentioned below) used must spoil the
crumbs slightly to the extent that people would refrain from
eating them. G. It is customary that any item to be
kashered should not be used for 24 hours prior to
kashering, in order that it should not be a ben-
yomo.
PRACTICAL APPLICATIONS
1) CLOTHING CLOSETS: If there is some significant
possibility that chometz went into them, they should be
checked for fully edible crumbs of chometz, besides
large pieces of chometz. If the probability that
chometz entered these places is remote, a rav can be
consulted to clarify the conditions under which they do not
have to be checked. This includes chests, dressers,
basements, and all other similar places (see General Note E).
2) FLOORS: We don't have earthen floors with deep
cracks in them. It is sufficient for tiled or covered floors
to be swept and washed with a household floor cleaner. Cracks
and spaces between tiles do not have to be checked if the
cleaning solution reaches into them.
3) FOOD CABINETS: If the cabinet is not going to be
used on Pesach, then you just have to lock it or seal it in a
manner that will remind you not to use it on Pesach and sell
it with the chometz (see General Notes C & E ). If the
cabinet is going to be used on Pesach, take out all the food
and wash it with a rag soaked in a household cleaner. Be sure
the cleansing agent reaches into all the cracks and soaks
into any crumbs that might be left there. The usual practice
is to line the cabinets.
4) REFRIGERATOR: Take the food out, and wash it with a
rag soaked in a household cleaner. The racks are usually
covered. (It is advisable to leave holes for air
circulation.)
5) KASHERING SINKS: Clean the sinks (see General Note
G), and pour a kettle of boiling water into them and on their
sides. Some people pour hot water mixed with bleach down the
drain. The usual practice today is to use an insert, or line
the sinks (e.g. aluminum foil, contact paper). If not
difficult, this practice should be followed.
6) FAUCETS (TAPS): Cleaning, without any other
kashering procedure, is sufficient.
7) MARBLE AND STAINLESS STEEL COUNTERS: If they were
used for hot chometz they should first be cleaned well.
They should either be completely covered so that nothing
Pesach'dik touches them or (if it will not ruin the
countertop) pour boiling hot water on them (see General Note
G). Many people do both.
8) TABLETOPS: Wash them with a household cleaner. The
usual practice is to cover the tables.
9) KASHERING RANGE/OVEN/STOVE-TOP: Wash the top and
side surface areas with a rag soaked in a strong household
cleaner. Clean the knobs well. Grates can be kashered by
first cleaning them well (see General Note G), then put them
back on the stove, and then lighting all the burners, raising
them to their maximum heat, putting on a blech while
the burners are on. This spreads the heat over the whole top
and intensifies the heat on the grates. Let it burn for 5 -
10 minutes. [Be careful that the knobs don't melt.] After
kashering, the usual practice today is to cover the
stove-top with aluminum foil (being extremely careful not to
block the air inlets around the burners and on the back of
the stove, as this could create poisonous fumes in the room).
* OVEN: If you want to use the oven: (a) First clean
the oven well with an oven cleaner (e.g. Easy-Off). Make sure
that it reaches into all the cracks and around the screws.
(After using the oven cleaner, there is no need for further
cleaning). (see General Note G). Then heat the inside of the
oven by turning the oven on to its highest temperature for
about one hour. (b) If your oven has a turbo option (a fan
which circulates the heat ), consult a rav about your
particular type. (c) After kashering, if the oven door has a
glass window, preferably cover the entire inside of the door
with aluminum foil. (d) If a closed oven insert is available,
this would be preferable. In this case, only washing and
cleaning are necessary. (e) Do not use the chometz-dik
oven racks for Pesach. If this is difficult, then one can
kasher the racks with the same procedure as for the
oven, placing them as close as possible to the heating
element.
If the oven is not going to be used: None of the above is
necessary. Just make certain that there is no edible
chometz inside, tape it closed well and see below #10.
10) POTS, PANS, DISHES, & SILVERWARE (CUTLERY):
Whatever is not going to be used for Pesach should either be
locked up, or put away and sealed in a manner which will
remind you not to use them on Pesach. If there is a
possibility of actual chometz in them, the chometz
should be sold (see General Note C.). If you do not sell
chometz, then they should be either washed or soaked in
a household cleaner; it is not necessary to scrub them.
(Concerning kashering utensils for Pesach consult a rav.)
11) FOOD PROCESSOR/MIXER: A rav should be consulted.
12) DISH TOWELS: If one does not have a
Pesach'dik set of dish towels, then one's regular dish
towels may be used if they are washed with a detergent and no
food remains attached to them. (It is customary to have a set
of Pesach'dik dish towels.)
13) PESACH TABLECLOTHS: These can be ironed with the
same iron as is used during the rest of the year.
14) CLOTHES, BLANKETS, POCKETS, ETC.: If they have been
washed in detergent or dry cleaned, then there is no need for
them to be checked (see General Note E). Otherwise they need
to be cleaned and checked thoroughly by brushing or shaking
them out well. However, if there is a possibility of crumbs
between the stitches or in a hidden crevice which cannot be
shaken out, then they must be wiped with a rag which has been
soaked in a detergent. Clothes which will not be worn on
Pesach do not have to be checked, but they should be put away
and the chometz in them sold (see General Notes C. and
Sec. 10 on Pots and Pans).
15) SIDDURIM, BENCHERS, SEFORIM, & BOOKS: If there is a
chance that they contain chometz, then they should
either be put away and sold with other chometz utensils
(see General Notes C.), or cleaned and checked well.
16) TOYS: If there is edible chometz, then it
should be either removed, or rendered inedible (see General
Notes E). There is no need to scrub them.
17) TECHINA & OTHER KITNIYOS: May be used after the
house has been cleaned for Pesach. They should not be cooked
in utensils that will be used on Pesach, and certainly not on
Pesach itself (according to the Ashkenaz minhag).
18) CHECKING THE ROOMS: If it is too difficult to check
all the rooms on one night, then the work may be divided and
done on other nights (according to all the Laws of Bedikas
Chometz). No chometz should be left in any room that
has been cleaned and checked properly. Since the brochoh
is not recited before the night of the 14th, therefore, at
least one place that had chometz should be left
unchecked. Then, the mitzvah of bedikas chometz can be
performed with a brochoh on the night of the 14th on
that area. If the whole house had already been completely
cleaned before the 14th, then the 10 pieces of chometz
(according to the minhag) should be hidden by somebody
else so that proper bedikah can be made.
19) FOOD THAT FALLS onto a chair or onto the floor on
Pesach should be washed off for hygienic reasons. The food
does not become chometz even if the food is hot.
20) LAST MINUTE PREPARATIONS: For example, setting the
table, etc., should be completed early enough in the day, so
that you will be able to rest a little bit. Be ready to start
the seder immediately after ma'ariv, to ensure that the
children won't fall asleep at the Seder.
21) ENJOY PESACH! Try to make the Pesach chores easy
for yourself. Don't do unnecessary hard work. Don't do
unnecessary cleaning. You can be like a Queen and you must
enjoy your Pesach!
BASIC LAWS OF THE SEDER
INTRODUCTION:
Some women have a habit of taking a bite of matzoh,
then running back and forth to the kitchen taking a few
more bites in between. In this way, it takes them too long to
eat the matzoh, and they do not fulfill the mitzvah
properly. The same is true about the wine, maror, korech,
and afikoman. Therefore, do not leave the table
until you have finished eating the required amount.
Sit like a Queen! Relax and be calm while eating and drinking
the matzoh and wine within the time limit. The cooking
can be checked after completing the mitzvohs.
Remember! These are mitzvohs that can be done only once a
year, so enjoy them, and enjoy the whole Seder.
There are many laws about which there exist numerous
opinions. It is beyond the scope of this pamphlet to
encompass all of the laws according to all of the opinions.
Many people choose to be more stringent on various issues.
Much can be written about each and every detail. The laws
contained herein are the basic requirements to fulfill the
halachic obligations. If this is difficult, a
halachic authority should be consulted.
MATZOH AND MAROR:
SIZE: The size of a kezayis is a measurement in
volume equal to the volume of half an egg. There is a
difference of opinion if our eggs are smaller than those at
the time of the Talmud. According to the Chazon Ish zt"l
the size of a kezayis deOraisa is 45-50 cc. and
according to HaGaon HaRav A. Chaim No'eh zt"l it is
25.6-28.8 cc. According to the Mishna Berurah, for a
mitzvah deOraisa we should measure according to the
larger shiur (size) and for a mitzvah deRabbonon
it is permissible to rely on the smaller shiur.
It is very hard to give an exact standard shiur for the
amount of hand matzoh that one has to eat for a
kezayis deOraisa and a kezayis deRabbonon.
Therefore a rav should be consulted. However, one can rely on
the fact that by breaking the matzoh into small pieces
and then filling up one's mouth with as much matzoh as
possible (remaining relaxed) leaving minimal room for chewing
afterwards, one will have eaten enough to fulfill one's
obligation of the mitzvah of eating Motzi-Matzoh.
It should be noted that:
1. Hand matzoh should be used for Motzi-Matzoh,
Korech, and Afikoman. If this is impossible then a
rav should be consulted.
2. Korech is a mitzvoh deRabbonon and requires a
kezayis of matzoh and a kezayis of
maror.
3. Afikoman is a mitzvoh deRabbonon and requires
a kezayis of matzoh. It would be preferable to
eat two kezeisim.
4. Elderly people or those unable to meet these requirements
should consult a rav.
TIME LIMIT:
1. If possible it is preferable to try and swallow one
kezayis at one time. Otherwise, it is preferable that
the kezayis for the mitzvah deOraisa of
matzoh should be eaten within 2 minutes or at least 4
minutes.
2. 5-6 minutes is acceptable by some rabbinical authorities.
3. Relax, chew well and then begin swallowing. The time limit
starts from when you begin swallowing.
4. Under very exceptional circumstances, 9 minutes is also
acceptable.
5. If one encounters difficulty, a small amount of water may
be sipped while chewing.
THE FOUR CUPS:
WHAT TO DRINK:
1. Red wine is preferable.
2. If one cannot drink wine he may use grape juice.
3. Those allergic to wine and to grape juice, may use a
chamar medina, for example tea and coffee.
SIZE:
1. The cup used must contain at least a revi'is.
To avoid drowsiness: (a) Use a cup that does not exceed the
minimum shiur (size). (When the Seder falls out
on Friday night, a larger shiur of revi'is should
be used for the First Cup. (b) One may drink a glass of water
immediately after swallowing the wine. (The water should be
on the table at the time that one says the brochoh of
borei pri hagafen so that the water is included in the
brochoh on the wine.
2. Preferably, one should drink the entire cup.
3. If this is very difficult, then drinking most of the cup
is sufficient.
4. Under exceptional conditions, drinking most of a
revi'is is also acceptable, even if the cup is much
larger than a revi'is.
TIME LIMIT: Preferably, two swallows. If this is
difficult then up to 4 minutes is acceptable. If necessary 5
or 6 minutes is also acceptable by some poskim.
HAGGADAH: The proper time for starting the Seder
is right after tzeis hakochovim. Upon arriving home
from ma'ariv one should start the Seder promptly
in order that the children should not fall asleep before
eating the matzoh and maror and the meal.
Therefore, one should say the Haggadah as quickly as
possible, and save the commentaries for later on.
LEANING: The mitzvoh of Haseivoh, is to give one
a feeling of freedom; one must lean on the left side.
However, one should not lean in an uncomfortable manner. The
minhag is that women do not lean.
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