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By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
Parshiyot Tazria and Mezora discuss in great detail a number of ailments, skin conditions, and bodily emissions, and the role of the Kohanim in “diagnosing” these conditions.
If a particular skin condition – zara’at [צרעת] – covers a person’s entire body, the Kohen is to declare the person to be “pure [טהר].” If, however, the skin condition covers less than the person’s entire body, the Kohen is to declare the person to be “impure [טמא].”
At first, one might think that a person who is only partially covered with zara’at [צרעת] might be deemed as pure [טהר], and that someone whose body is fully covered with zara’at [צרעת] would be deemed impure [טמא]. However, as with so many things in the Torah, the truth, that is, reality, is exactly the opposite of what one might otherwise logically conclude. Many people who read about the laws of zara’at [צרעת] might find that study of these laws to be an interesting intellectual exercise, but then conclude that such laws have no practical, real-world application in today’s modern society. Such a conclusion, however, would be mistaken. In the Talmud, the Rabbis explain that redemption – the Mashiah – will come at one of two possible times: If the Jewish people “are deserving, [Hashem] will hasten [the time for the coming of Mashiah] [זכו אחישנה]”; but if the Jewish people “are not deserving, [redemption will come] in its time [לא זכו בעתה]. T.B., Maseket Sanhedrin 98a. The Talmud then elaborates, stating that: “[If] the Jewish people are deserving, [Mashiah will arrive swiftly], with the clouds of Heaven [זכו עם ענני שמיה],” but if the Jewish people “are not deserving, [Mashiah will come slowly, as] a humble man, riding on a donkey [לא זכו עינ ורוכב על חמור].” Id. In other words, it is up to us when Mashiah will come, and whether we want to do the redemption, as the saying goes, the easy way or the hard way. But, you might ask, what does the coming of Mashiah have to do with the laws of zara’at [צרעת], and purity [טהר] and impurity [טומאה]? The Talmud, referring to Parashat Mezora, Vayyiqra 13:13, explains:
In other words, just as when zara’at [צרעת] covers only a portion of a person’s body, that person is impure [טמא], so too when only a portion of the world accepts the false beliefs of heretics, the world, as a whole, is likewise impure [טמא]. However, just as a person is pure [טהר] when his entire body is covered with zara’at [צרעת], so too, when the entire world has accepted false beliefs, the world will be pure [טהר] and thus ready for redemption. See, Rashi. Today’s world is certainly impure. One need only look at Western societies and so-called “civilizations” to see how the secular heretics are denying Torah principles. Likewise with Iran, which seeks nuclear weapons to destroy Israel; China, Russia, and all the other dictatorial regimes which, as they must to stay in power, all deny Hashem. By any “realistic” assessment of the world, we are taking the “hard way” to redemption, to Mashiah. But, as we learn from the Talmud, there is another way. The Midrash tells a story about an impoverished Kohen who lived in Eretz Yisra’el. Like so many of today’s Israelis, the Kohen decided to leave Eretz Yisra’el in order to attempt to improve his financial situation. However, before he could leave, the Kohen had to make arrangements for his “customers,” who would come to him for a “diagnosis” of purity [טהר] or impurity [טומאה], after they had contracted zara’at [צרעת]. Midrash Tanchuma, Tazaria 6. The Kohen taught his wife the basic principle of zara’at [צרעת] that “if the root of the hair is dry, know that it is smitten, as the Almighty gave the root of each hair its own well from which to draw water and, if the well dries up, so does the hair.” Id. The Kohen’s wife responded by saying, “If the Almighty gave the root of each hair its own well from which to draw sustenance, how much more it is true that you, a man who has countless hairs and whose children deserve their sustenance from you, will be granted sustenance from the Almighty?” Id. With that, the Kohen’s wife did not permit the Kohen to leave Eretz Yisra’el. The lesson the Kohen missed, but which his wife understood, is that Hashem is in control of the world, including all its details, right down to the root of each hair. If we have faith [אמונה] in Hashem, we will know and understand that, as with all other things, if we, the Jewish people, do our part, Hashem will respond in-kind. In other words, if we, the Jewish people, are deserving, Mashiah will arrive swiftly, with the clouds of Heaven [זכו עם ענני שמיה].” May we, as individuals and as a nation, turn toward, and draw close to, Hashem and become deserving of having Mashiah arrive swiftly, with the clouds of Heaven. Shabbat Shalom!
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By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
As we have previously learned, this world [עולם הזה], the physical world in which we live, is a world of duality. For example, there is hot and cold, up and down, on and off, and so on. We understand, of course, that there are many points between the two end-points which represent the duality of this world [עולם הזה]. That understanding illustrates and emphasizes that duality, but does not change it.
The Torah itself alludes to the duality of this world [עולם הזה]. As we know, the first word in the Torah is “Bereshit [בראשית],” which usually is translated as “In the beginning.” The Hebrew alphabet, the “Aleph-Bet,” begins with the letter “Aleph” [א]. The second letter of the Aleph-Bet, not surprisingly, is the letter “Bet” [ב]. Unlike other languages, each letter of the Hebrew alphabet has a corresponding numerical value. The first letter of the Aleph-Bet, the “Aleph” [א] has a numerical value of 1. The number “one” represents Hashem, who is One. The second letter of the Aleph-Bet, the “Bet” [ב] has a numerical value of 2. The first word of the Torah, “Bereshit [בראשית],” begins with the letter “Bet” [ב], which has the numerical value of 2 and which is an allusion to the fact that this world [עולם הזה] is a world of duality. Another duality consists, on the one hand, of those who believe that this world [עולם הזה] was created by Hashem and, on the other hand, of those who believe this world exists due to “natural” or other causes that have nothing to do with a Hashem. Those of us who believe – that is, those of us who “know” – that Hashem created this world [עולם הזה] constantly seek to “connect,” that is, to have a relationship, or to have a better, closer relationship, with Hashem. Jews do not have a monopoly on wanting to “connect” with Hashem. Both Jews and Gentiles are driven to connect with their Creator. Recognizing this fact, the Sages told us that one who is obligated to perform a misva, and who does perform that misva, is greater than one who, although not obligated to perform the misva, does so voluntarily. At first glance, the logic of this idea might seem counter-intuitive. After all, would it not be better to perform a misva voluntarily, as opposed to only performing the misva after one has been commanded to do so? In other contexts, it is often true that performing an act voluntarily is greater than fulfilling an obligation. Compare, for example, a person who voluntarily gives charity (that he is not obligated to give) and a person who pays a debt that he owes. Most people would probably say that the act of giving charity is more meritorious than the act of paying one’s bills. This, of course, would be correct. But when it comes to serving Hashem, things are different. The purpose of performing misvot is to accept upon oneself the Yoke of Heaven, to bend one’s will and humble oneself before his Creator. When one performs a misva that he is commanded to perform, he thereby accepts upon himself the Yoke of Heaven by bending his will to match that of his Creator and, thereby, humbling himself before his Creator. However, the person who voluntarily performs a “misva” without having been commanded to do so has not accepted upon himself the Yoke of Heaven by bending his will to match that of his Creator. Rather, he has merely reaffirmed in his mind the correctness of his own decision that performing the misva is the proper thing to do. Thus, rather than accepting the Yoke of Heaven and humbling himself before his Creator, he has actually done exactly the opposite. He has aggrandized himself before his Creator. With this background, we now turn to Parashat Shemini. As we previously discussed in the context of the Aleph-Bet, numbers have intrinsic meaning which transcend their mere mathematical value. As we know from Parasha Bereshit, Hashem created the world in six days and rested on Shabbat, the seventh day. Thus, the number 7 represents this world [עולם הזה]. Given that Hashem created this world [עולם הזה] in six days and rested on Shabbat, the seventh day, and that He commanded the Jewish people to rest on every seventh day. It is interesting that the 7-day week has become almost universal worldwide, even though the number seven does not divide evenly into 365, the number of days in a year. Certain atheistic regimes, such as the former Soviet Union, attempted to implement a 5-day week; however, all such efforts have failed. The number 8, on the other hand, represents the spiritual world. For example, we perform Brit Milah [ברית מילה] (circumcision) on the eighth day after a baby boy is born. One reason that has been given for performing Brit Milah [ברית מילה] on the eighth day is that because the number 7 represents the physical world and because the number 1 represents Hashem, who is One, the number 8, which is equal to 7 + 1, represents both the first level of the spiritual world, a level beyond physicality, and Hashem’s absolute sovereignty over this world [עולם הזה]. Other examples of the number 8 representing the spiritual is Hannukah, which celebrates for eight days the Jewish defeat of the Greeks, who sought to annihilate Jewish spirituality; the eight strands which are attached to each of the four corners of a Tallit; and the eight special garments that were worn by the Kohen Gadol while serving in the Beit Hamikdash. In Parashat Shemini, we learn about the Priestly service in the Mishkan, which reached its pinnacle on the eighth day of the inauguration service, when Aharon and his sons Nadab and Abihu were consecrated as Kohanim. Nadab and Abihu, in their zeal to serve Hashem, brought an offering that Hashem had not commanded them to bring. However, rather than being rewarded for voluntarily performing a “misva” that they had not been commanded to perform, Hashem summarily executed both Nadab and Abihu.
The lesson to be learned from Nadab and Avihu is that of the duality of serving Hashem. We must serve Hashem in a correct manner, on His terms, and not in an incorrect manner, on our terms. This applies to both Jew and Gentile alike. For Jews, this means following the Halachic rulings of authoritative and respected rabbis. For rabbis, it means being careful when issuing Halachic rulings to ensure that such rulings, first and foremost, reflect, and do not abrogate, Biblical requirements and, secondly, that such rulings, while taking into account relevant Halachic precedent, also give appropriate consideration and weight to the specific facts and circumstances which exist at the time and place where the Halachic ruling is being given. For Gentiles, this means learning and following the Seven Laws of Noah and not voluntarily performing “misvot” that one is not commanded to perform. For both Jews and Gentiles alike, the lesson to be learned is that we must serve Hashem on His terms, and not, as did Nadab and Avihu, create a new religion, that is, we must not create a “strange fire before the Lord, which He commanded [us] not.” With the help of Hashem, Nadab, and Avihu, we can now better understand what our Sages meant when they taught that “one who is obligated to perform a misva and who does perform that misva, is greater than one who, although not obligated to perform the misva, does so voluntarily.” May we all be blessed to accept upon ourselves the Yoke of Heaven, and to bend our will and humble ourselves before our Creator. Shabbat Shalom!
Copyright © The Israel Foundation. All Rights Reserved.
By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
The festival of Pesah is a commemoration and celebration of Jewish freedom. At the Pesah seder, we read the Haggadah and discuss Jewish emancipation from slavery, which was accomplished through the exodus from Egypt.
Regarding the reason Hashem took the Jews out of Egypt, there is a pasuk in the Torah which is often misquoted as saying, “I am the Lord your G-d, who brought you out of the land of Mizrayim [Egypt] to be your G-d.” The pasuk, correctly quoted, actually says, “I am the Lord your G-d, who brought you out of the land of Mizrayim [Egypt] to give you the land of Kena’an [Eretz Yisra’el], and to be your G-d.” Vayyiqra 25:38. The addition of the omitted phrase in this pasuk “to give you the land of Kena’an” answers the question of why it was necessary for Hashem to take the Jews out of Egypt. After all, if Hashem simply wanted to be the Jews’ G-d, He could have performed miracles that would have given the Jews the freedom to worship Him while they continued to live in Mizrayim, or, for that matter, New York, Chicago, Los Angeles, Dallas, London, Paris, or New Delhi. The order in which Hashem informs us of the reason for the Exodus is also instructive. Hashem said He took the Jews out of Mizrayim “to give [them Eretz Yisra’el]” and “to be [their] G-d,” the implication being that there is a relationship between Eretz Yisra’el and Hashem being the G-d of the Jewish people. The Talmud addresses the issue:
After giving the Jewish people the Torah at Mount Sinai, Hashem warned them against allowing the inhabitants of Eretz Yisra’el to remain in the Land after the Land had been conquered by the Jews.
The command to expel from Eretz Yisra’el all inhabitants who possessed the land prior to the Jews is repeated in Sefer Bamidbar:
According to the Or HaChaim:
Likewise, Abarbanel said:
Why, one might ask, does Hashem emphasize expelling from Eretz Yisra’el those who claim to have a legal or other right to the Land? The answer is simple. Shortly before the giving of the Torah to the Jewish people at Mount Sinai, Hashem, who was speaking about the Jewish people, said, “You shall be to me a kingdom of priests and a holy nation [אתם תהיו לי ממלכת כהנים וגוי קדוש].” Shemot 19:6. The word “kadosh” [קדוש], in addition to meaning “holy” also means “separate,” which suggests that Hashem intends for the Jewish people to be physically, as well as spiritually, separate from the other peoples of the world. Applying this Torah commandment to contemporary times, we see that all Arabs who currently reside in Israel must be transferred out of the country because, among other reasons, they claim a right to possess Eretz Yisra’el and, accordingly, will always “be a snare among” the Jewish people. One might argue, however, that Israel is a democracy and a democratic country may not exclude people based on race. There are several answers to this question. The first is that transferring to other countries Arabs who reside in Israel does not discriminate against Arabs because of race. When addressing the issue of racial discrimination, it is important to note that racial discrimination, by definition, is a form of discrimination which is based on a physical trait which is immutable, that is, which cannot be changed. With this in mind, it must further be understood that a policy of transferring to other countries Arabs who reside in Israel would not – indeed could not – properly be classified as racial discrimination because such a policy would discriminate against Arabs because of what they are not – Jewish – rather than because of what they are – Arab. As we know, any Arab who sincerely desires to convert, and who does convert, becomes halachically Jewish and, like any other Jew, would be more than welcome to reside in Israel. The fact that a person may become Jewish through a halachically valid conversion conclusively demonstrates that “Jewishness” is a mutable trait, as opposed to an immutable trait and, therefore, to discriminate against someone because they are not Jewish is not a form of discrimination which is based on race. In other words, discriminating against Arabs because they are not Jewish is not racial discrimination. To this, one might – correctly – respond that even though transferring Arabs out of Israel because they are not Jewish does not constitute discrimination based on race, it does, nevertheless, constitute discrimination based on religion. To the Western mind, it is unacceptable to discriminate against someone because of his religion. However, this is a concept that Arab countries have never accepted. Saudi Arabia, for example, which is widely considered to be a “moderate” Arab country has, for a very long time, forbidden Jews even to enter that country, much less reside there. Other Arab countries that, for many, many years, have systematically discriminated against Jews include: Aden, Algeria, Egypt, Iraq, Lebanon, Libya, Morocco, Syria, Tunisia, and Yemen. More importantly, however, the State of Israel, in addition to claiming to be a democracy, also claims to be a Jewish State, in fact, the only Jewish state in the world. As such, it is inconceivable that the State of Israel should allow non-Jews to live in Israel and to grant them political rights which will allow them – peaceably – through natural population growth, to become a majority of the population which, in turn, would allow them to use Israel’s supposedly democratic political system to, for example, change the name of Israel to “Palestine” and to then change Israel from a Jewish state to Arab state. The complaint of Arabs who reside in Israel is not that the State of Israel treats them poorly. Indeed, there is virtually no outbound immigration of Arabs from Israel to the various Arab countries. Rather, the complaint of the Arabs who resides in Israel is, simply, that the State of Israel exists. The Arab who resides in Israel genuinely, although erroneously, believes that Israel was stolen from him. Thus, the only satisfactory outcome for this type of person is for the State of Israel to cease to exist. Hatikvah [התקוה], the Israeli national anthem, reads in part, “As long as in the heart, within [כל עוד בלבב פנימה], The soul of a Jew still yearns [נפש יהודי הומיה], [for] The land of Zion and Jerusalem [ארץ ציון וירושלים]. This is hardly a song, or a sentiment, which is likely to awaken much patriotism in the Arab who happens to be residing in Israel. So let us do as the Torah commands, by assisting Arabs who are living in Israel to move to Arab countries that speak their language and which is more suitable to their ethnic and religious culture. Shabbat Shalom! Hag Sameah!
Copyright © The Israel Foundation. All Rights Reserved.
By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
This article discusses what one needs for his Seder plate; the requirement to eat masa; Kiddush for the Seder; the four cups of wine; starting the Seder early; and, lastly, the minimum requirements for having a Halachically-valid Seder.
The Seder Plate
Maror [מרור], literally, means “bitterness” and is symbolic of the “bitterness” or harshness of slavery in Egypt. Romaine lettuce may be used; however, shredded horseradish is also acceptable. Although lettuce is usually not considered “bitter” by contemporary standards, during ancient times, lettuce was bitter.
Hazeret [חזרת], which also is bitter, literally means “horseradish.” Alternatively, romaine lettuce or endive may also be used. Karpas [כרפס], literally, means “celery.” Karpas is dipped into a substance and then eaten at the beginning of the Seder. Sephardim often dip celery in vinegar or haroset (Yeminite custom). Ashkenazim typically dip a cooked potato in salt water. Haroset [חרוסת], is a sweet mixture or paste. It symbolizes the mortar that Jews used in Egypt when building brick structures. An Iraqi (Sephardic) custom is to use silan [סילאן], which literally means “date honey.” Often crushed walnuts are added to make it taste even better. When the Torah refers to “honey,” as in “a land flowing with milk and honey,” it is referring not to honey from bees, but rather, to date honey. A Moroccan (Sephardic) custom is to make haroset by mixing crushed dates with wine, cloves, cinnamon, and nutmeg. An Ashkenazi custom is to make haroset by mixing cooked apples, crushed almonds, wine, and cinnamon. Beitzah [ביצה], literally, means “egg” and symbolizes the korban chagigah (festival sacrifice) that was offered in the Beit HaMikdash and then eaten during the meal on Seder night. Z’roa [זרוע], literally, means “arm.” The z’roa is symbolic of the Korban Pesah, and is not eaten. A roasted lamb shank bone, or chicken wing or neck, may be used for the z’roa. Many people use a specially-made Seder plate that has the names of the different items written on the plate, often in both Hebrew and English. One is certainly allowed to use such a plate; however, it is not required. Any plate of sufficient size will suffice. It is, however, appropriate to use a plate which is of high quality and which has an attractive appearance.
Masa
Eating masa [מצה], literally “unleavened bread” is the misva of Pesah. Many people have the custom of eating “shmurah” masa [מצה שמירה] at the Seder. “Shmurah” masa [מצה שמירה] is masa that has been supervised throughout the entire process of production, beginning with the harvesting of the grain.
There is some controversy over whether one is required to eat shmurah maza [מצה שמירה] during the Seder, as opposed to machine-made masa. Many respected and reputable authorities rule that one is permitted to use machine-made masa for the Seder. One who purchases masa should ensure his masa has been certified by a reputable halachic authority as being kosher for Pesah [כשר לפסח]. One may also make his own masa at home and it is commendable to do so. Soft masa is also acceptable, and is also quite enjoyable! There are a multitude of opinions on the subject of how much masa one must eat in order to fulfill the obligation to eat masa at the Seder. Reputable opinions hold that eating as little as one-half (½) to two-thirds (⅔) of a machine-made masa is sufficient. Masa maybe crushed if a person has difficulty chewing. Furthermore, it is not necessary, or even desirable, to use a template or similar device that has shapes drawn on it which purport to indicate the “proper” quantity of masa that a person must eat. Notwithstanding that eating masa is the misva of Pesah, no one should be forced to eat masa, or to eat more masa than one is comfortable eating. The Seder should be an enjoyable experience; no one should be forced, or shamed, into eating something that he or she is not comfortable eating. One is only required to eat masa at the Seder and during the Shabbat which occurs during Pesah; one is not required to eat masa on the other days of Pesah.
Kiddush
When Pesah coincides with Shabbat, Kiddush begins with “Friday. The heavens and the earth and all their hosts. . .
[. . . . יום הששי. ויכלו השמים והארץ וכל צבאם]. When Pesah begins on a day other than Shabbat, including Mosa’e Shabbat [מוצאי שבת], Kiddush begins with the blessing over wine [בורא פרי הגפן]. When Pesah begins Mosa’e Shabbat [מוצאי שבת], add (only on the first night outside of Eretz Yisra’el) the blessing over fire [בורא מאור האש] and the blessing of separation (also known as “Havdalah”) [המבדיל]. Then conclude, during all years (only on the first night outside of Eretz Yisra’el), with the blessing for having reached this occasion [שהחינו]. This sequence of blessings is printed in all Haggadot.
The Four Cups
A person should have four cups of red wine (or red grape juice) during the Seder. The minimum required volume for each cup is a “revi’it” [רביעית], which literally means a “quarter,” that is, “one-fourth.” The reference to a “quarter” is a reference to one-fourth of a Talmudic measurement of liquid know as a “log” [לג]. A “log” [לג], in turn, is one-twelfth of a “hin” [הין], which is approximately 320 milliliters. Thus, “revi’it” [רביעית] is one-fourth of 320 milliliters, that is, 80 milliliters.
Talmudic measurements were imprecise compared to contemporary methods of measurement. Accordingly, reputable opinions have held that a “revi’it” [רביעית] is probably equal to about 75-100 milliliters. The smallest standard size commercially-available kiddush cups typically hold 100 milliliters of liquid. However, one need not consume an entire “revi’it” [רביעית] of each cup of wine (or grape juice). Instead, a two-prong test is used to determine the quantity that one must consume. A person must satisfy both prongs of the test. The first prong is that “most,” that is, something more than fifty-percent, of the contents of the cup must be consumed. The second prong is that a person must consume a quantity known as a “melo lugmav” [מלא לוגמיו], which literally means “full of sips” and which is understood to mean a “cheek-full” of the beverage. Individuals who are unable to consume alcohol due to health considerations, including recovering alcoholics, may drink grape juice instead of wine. Only one person, preferably the person leading the Seder, is required to drink the minimum amount described. If the person leading the Seder is not able to drink, then another participant may drink for him.
Starting the Seder Before Nightfall
The seder may be commenced before nightfall, provided that the first piece of masa is not eaten prior to nightfall.
The definition of “nightfall” is contested in Halakah and varies, depending on where one is located geographically. Check myzmanim.com or another reliable source for times in your location.
The Shortest Seder
In order to fulfill the mitzvah of performing a Pesah Seder, one must mention three things: 1. Pesah, 2, Masa, 3. Maror.
The person leading the Seder should endeavor to read as much of the Haggadah as possible, taking into consideration the needs of the others who are participating in the Seder. If children are present, they, like everyone else, should be encouraged to participate to the extent that they are willing to do so. Regardless of levels of participation and knowledge, the Seder should be an enjoyable experience for all. Hag Sameah [חג שמח]!
Copyright © The Israel Foundation. All Rights Reserved.
By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
This year, 5781, 2021 on the secular calendar, Erev Pesah falls on Shabbat, which means the Pesah Seder will be held Saturday evening, following the conclusion of Shabbat. This infrequent occurrence somewhat complicates our usual preparations for Pesah; thus, the special laws which apply when Erev Pesah falls on Shabbat should be reviewed.
Ta’anit Bechorim (The Fast of the Firstborn)
Ta’anit Bechorim [תענית בכורים], the Fast of the Firstborn, commemorates the saving by Hashem of all the first-born of Israel from the Plague of the Firstborn in Egypt. Thus, bechorim [בכורים] are required to fast on Erev Pesah.
However, bechorim [בכורים] are exempt from fasting if they participate in a Se’udat Misva [סעודת מצוה] (meal involving a Misva), such as a Siyum (completion of a Talmudic tractate). Many synagogues hold a Siyum and Se’udat Misva on Erev Pesah, after Shaharit [שחרית]. This year, because Erev Pesah falls on Shabbat, Ta’anit Bechorim [תענית בכורים], is observed on either Thursday or Friday; most communities will observe Ta’anit Bechorim [תענית בכורים] on Thursday. As always, check with your rabbi to determine what the schedule your community will be following.
Bediqat Hames (The Search for Hames)
Bediqat Hames [בודקית החמץ], the search for Hames, is usually conducted Erev Pesah. When Erev Pesah falls on Shabbat, Bediqat Hames is performed on Thursday night. One follows the same procedure as in regular years, including the recitation of the Beracha.
Bi’ur Hames (The Burning of Hames)
Bi’ur Hames [ביעור חמץ], the burning of the Hames, is normally performed on the morning of Erev Pesah. However, when Erev Pesah falls on Shabbat, Bi’ur Hames [ביעור חמץ] is performed on Friday morning.
One omits the “Kol Hamira [כל חמירא]” declaration which is normally recited when burning Hames, whereby one renounces ownership over any remaining Hames, because one will still eat Hames on Friday night and, possibly on Shabbat morning. Thus, one cannot renounce his ownership over his Hames on Friday morning. The Kol Hamira [כל חמירא] declaration is made on Shabbat morning, after one has eaten all the Hames he plans to eat before Hames becomes forbidden. Hames becomes forbidden at the end of the 4th halachic hour of the day (sof zman achilat hames [סוף זמן אכילת חמץ]). This year that time will be 10:41 a.m. in Jerusalem; check myzmanim.com for the time in your location.
Candle Lighting before Shabbat
In addition to regular Shabbat candles, ladies should light a candle that will continue to burn through, and until after the conclusion of, Shabbat.
Se’uda Rishona and Se’uda Sheni
All meals for Shabbat Erev Pesah should be kosher l’pesah. Consider using disposable dishes and utensils. Bread should be eaten at Se’uda Rishona, the Friday evening meal and, if possible, at Se’uda Sheni, the Saturday morning meal. Pita bread, which does not produce as many crumbs as regular bread, or small rolls may be used.
Use a disposable plastic table cover to cover the table for Ha’mosi [המוציא]. After saying Ha’mosi [המוציא] and eating the required amount of bread, discard the plastic table cover, along with any remaining bread or crumbs, and then continue with the meal.
Saturday Afternoon
Recite Minha as soon as possible after the time of Minha Gedola [מנחה גדולה].
Eat Se’uda Shelishit [סעדה שלישית], the third meal, after Minha. As an alternative to bread, egg masa or rice, fish, fruits, kosher l’pesah Shehakol cakes (cakes made only from potato starch), and the like may be eaten. Se’uda Shelishit [סעדה שלישית] should be concluded no later than the 10th halachic hour of the day.
Seder Korban Pesah
On the afternoon of Shabbat Erev Pesah one should recite the text of “Seder Korban Pesah [סדר קרבן פסח]” which is printed in many Siddurim and Haggadot. This text consists of passages from the Humash and the Mishna which outline the procedure for the Korban Pesah — the paschal offering that was brought on Erev Pesah during the times of the Bet Ha’mikdash. Nowadays, when we cannot actually perform this Misva, we commemorate the Korban Pesah by reciting this text, so that through our study it will be considered as though we actually brought the sacrifice. One should recite this text on Shabbat Erev Pesah after Minha, either before or after Se’uda Shelishit.
Mosa’e Shabbat
Mosa’e Shabbat [מוצאי שבת], after Shabbat has concluded, women should recite, “Baruch Ha’mavdil ben Kodesh Le’kodesh” [המבדיל בין קדש לקדר], not Ha’mavdil ben Kodesh L’hol [המבדיל בין קדש לחול], as we usually say at the end of Shabbat, and then light Yom Tov candles from an existing flame.
Because Halacha forbids kindling a new flame on Yom Tov, one must light Yom Tov candles from a preexisting flame. When lighting the candles, a woman should recite the Beracha, “Asher Kideshanu Be’misvotav Ve’sivanu Le’hadlik Ner Shel Yom Tov [אשר קדשנו במצותיו וצונו להדליק נר של יום טוב].” Our practice is to not recite “She’he’heyanu [שהחינו]” at the time of Yom Tov candle lighting, as “She’he’heyanu [שהחינו]” will be recited later, during the Seder. After a woman lights the Yom Tov candles, she may begin making the preparations for the Seder. Shabbat Shalom! Hag sameah!
Copyright © The Israel Foundation. All Rights Reserved.
By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
Parashat Vayyaquel opens with the command, “Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of rest to the Lord; whoever does work on it shall be put to death. You shall not kindle a fire in all your dwellings on the sabbath day.” Shemot 35:1-3.
We learn from the Gemara that “kindling a fire” [לא תבערו אש, literally, “do not light a fire”] is one of the thirty-nine primary Shabbat prohibitions. Maseket Shabbat 75b. However, in Parashat Vayyaquel, we are told “You shall not kindle a fire in all your dwellings [לא תבערו אש בכל משבתיכם] on the sabbath day.” These pesukim raise at least two questions: Why does the Torah, when restating the command to observe Shabbat:
Turning first to the second question, we learn from the Gemara that the thirty-nine categories of primary Shabbat prohibitions represent the various types of work that was done in the building of the Mishkan (temporary Sanctuary). Maseket Shabbat 73a, et seq. Fire, of course, is a fundamental tool which, in one way or another, is used in almost all types construction. A novel theory which has been advanced to explain why “in all of your dwellings [בכל משבתיכם]” was added to the prohibition of kindling a fire on Shabbat [לא תבערו אש] is that Moshe Rabbeinu was concerned that some of the craftsmen who were making the various components of what would become the Mishkan might, in their zeal to complete the Mishkan, take their work home and kindle a fire on Shabbat so that they could complete their work sooner. Turning now to our first question, why did the Torah single out and include the prohibition of kindling a fire on Shabbat, requires that we step back and look at the structure of the last few parashiyot. When we do that, we see that the Torah engages in a lengthy discussion about the Mishkan, “interrupts,” so-to-speak, that discussion for the story of the Golden Calf, and then returns to a discussion of the Mishkan and related topics. Rabbi Umberto Cassuto (1883, Italy – 1951, Israel) wrote that the phrase “You shall not kindle a fire in all your dwellings [לא תבערו אש בכל משבתיכם]” was intended as a refutation of the pagan custom of lighting fires in homes in celebration of pagan festivals. Rabbi Cassuto noted that in Mesopotamia, there was a festival dedicated to fire and that the people of Mesopotamia were commanded to make a fire in their homes on that festival. Rabbi Cassuto’s theory is bolstered by the observation of an academic who noted that the text of the Torah which follows the story of the Golden Calf, but which precedes the prohibition in Parashat Vayyaquel of “You shall not kindle a fire in all your dwellings [לא תבערו אש בכל משבתיכם] on the sabbath day” constitutes an uninterrupted warning to the Jewish people of the dangers of assimilating into the cultures of other nations. Thus, we see that the purpose of the sequence of the topics in this week’s parashiyot and the parashiyot that we have been reading for the past few weeks – holy matters, idolatry (the Golden Calf), warnings against making treaties with those who occupy Eretz Yisra’el (assimilation), commandment against the pagan practice of kindling a fire on a holiday, and then, back to holy matters – is to teach that we, the Jewish people, must remain separate an apart from the nations of the world if we are to be the “kingdom of priests and a holy nation” [ממלכת כהנים וגוי קדוש], Shemot 19:6, that Hashem desires us to be. The only way to do this is for Jews the world over to continue making Aliyah, that is, to continue coming home to Eretz Yisra’el. Shabbat Shalom!
Copyright © The Israel Foundation. All Rights Reserved
By: Rabbi Menashe Sasson
Reporting from Jerusalem, Israel 
The Torah, in Parashat Ki Tissa, opens with Hashem speaking to Moshe Rabbeinu at the top of Mount Sinai about a variety of mostly “religious” topics, one of which is Shabbat. “Hashem spoke to Moshe, saying, Speak to the Children of Israel and say, “You must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am Hashem, who makes you holy.” Shemot 31:12-13.
The Torah continues: Shabbat “is a sign forever that in six days, Hashem made heaven and earth, and on the seventh day He rested and was refreshed. When [Hashem] finished speaking to [Moshe] on Mount Sinai, [Hashem] gave Moshe the two Tablets of Testimony, stone tablets inscribed by the finger of God.” Shemot 31:16-18. Meanwhile, at the foot of the mountain, the Jewish people, impatient as they were that Moshe Rabbeinu was taking longer than expected to descend from the top of Mount Sinai, busied themselves with making a Golden Calf. According to Rashi’s timeline, Moshe Rabbeinu, ascended Har Sinai for the first time on Shavout, descended forty days later, on the 17 Tammuz, saw the Golden Calf and “threw down the Tablets from his hands and shattered them at the foot of the mountain.” Shemot 32:19. On 18 Tammuz, those who had worshipped the Golden Calf – “about three thousand men,” – were executed. Shemot 32:28. On 19 Tammuz, Moshe ascended Har Sinai again, for another forty-day period, this time to seek forgiveness from Hashem for Am Israel having engaged in the sin of the Golden Calf. Moshe descended for a second time on 29 Av, after Hashem agreed to forgive Am Israel. On Rosh Hodesh Elul, Moshe Rabbeinu ascended Har Sinai for a third, and final time, for another forty-day period. After learning the entire Torah from Hashem, Moshe Rabbeinu, on Yom Kippur, descended Har Sinai with the second set of Tablets. Shortly before descending Har Sinai on Yom Kippur, Moshe Rabbeinu said to Hashem, “If I have found favor in Your eyes, . . . forgive our iniquity and our error and make us Your heritage.” Shemot 34:9. Hashem responded, “Behold! I seal a covenant. Before your entire people I shall make distinctions such as have never been created in the entire world and among all the nations. . . .” Shemot 34:10. Hashem continued,
Let us summarize what just happened.
What happened next, although not in this parashat, is the Jewish people depart Har Sinai and make their way to Eretz Yisra’el. The Halacha – Jewish law – relating to non-Jews living in Eretz Yisra’el recognizes two classes of people: those who claim an ownership or similar interest in Eretz Yisra’el and those who do not claim any such interest. Regarding the latter class of non-Jews – those who do not claim an ownership interest in Eretz Yisra’el – such persons may reside in Eretz Yisra’el “if they submit, eradicate their idolatry, and accept the seven Noahide laws. . . .” Redak, commentary to Debarim 20:11 (They shall become tribute and serve you.). See also, Rambam, Hilchot Melachim 6:1; Sefer HaChinuch, Mitzvah 527. “Tribute” means to pay taxes. To “serve you” or “servitude” means enjoying individual rights, but not national rights, including but not limited to serving in any governmental position of authority, whether appointed (civil service) or elected. Rambam, Hilchot Melachim 6:1. Parashat Ki Tissa speaks about those who claim an ownership or similar interest in Eretz Yisra’el. “Be vigilant lest you seal a covenant with the inhabitant[s] of the land to which you are to come, lest it be a snare among you. Rather, you shall break apart their alters, smash their pillars, and cut down its scared trees.” Shemot 34:12-13. Hashem also commands that Am Israel “not make for yourselves molten gods.” Shemot 34:17. When the Torah speaks of the Canaanite nations, it is not merely referring to ancient civilizations who just happened to be occupying Eretz Yisra’el prior to the arrival of Am Israel; rather, the Torah is referring to any people – for all time – who claim a legal right to Eretz Yisra’el. According to the Or HaChaim:
Likewise, Abarbanel said:
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