Jewish Holidays Explained!: Recent Episodes
Rabbi Haim Ovadia
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Rabbi Haim Ovadia speaks about a plethora of topics on Passover. He discusses the wondrous Passover Seder, legumes for all, history of the holiday, sensitive toward others, and how to live in today's world.
The Israelites were never threatened by the plague. They marked their doors with blood in defiance of their mortal enemy - the Egyptians
In this session we discuss the special kiddush and meal which were celebrated on Rosh Hodesh at the time of the Geonim.
Interesting practices of mourning which have been abandoned or forgotten, both for personal mourning and of Tisha BeAv. We learned that some have disappeared because of the tension with the Karaite Judaism.
The rabbis used very harsh language when speaking of one who eats matzah before Pesah. Find out why!
The first chapter of the Torah speaks of the universal equality of mankind, the image of God, and the right to freedom. The Torah’s laws were aimed at abolishing slavery, and Isaiah (chapter 58) sees social justice as the ultimate way of serving God.
You can use metal! Build sukkah under a tree! Cover the sukkah with a sheet! And more surprising facts.
The evolution of Kapparot from folklore to an established practice, with Halakhic and mystical backup.
R Yosef Karo leaves the question open ended between his commentary and the Shulhan Arukh
Tur 586: Day starts with break of dawn; why praying at sunrise is almost paganism; how did we get to so many voices of Shofar.
Tur 585: further discussion of the problem of charging money for work performed on Shabbat.
Tur ch. 586: what to do when the תוקע cannot blow the Shofar? Can it be a paid position? Announcing the sounds of the Shofar.
Tur ch. 1585. The reason for standing while blowing Shofar. The nature of the blessings.
Tur 1584: R Avhu introduced new customs in Ancient Israel. Blowing Shofar with a blood covered mouth.
TBY stands for Tur Bet Yosef. As we learn the laws of RH we analyze the style and approach of the two authors, as well as the Rema. We also examine the development of Jewish Law.
Throughout history, rabbis chose the easier default option of always fasting, but maybe the time has come to change that.
According to the Talmud we should have been keeping the minor fast days. Why do we still keep them?
Analyzing the main text of the Haggadah "Wandering Aramean" - we find echoes of problems prevalent at the time of the rabbis.
We discuss the simpleton and apathetic children. The importance of experiencing slavery in Egypt and why Judaism rejects martyrdom.
A discussion of the origin of the paragraph about the four children. Were there 3 of four, and do we hear an echo of inter-religious struggles?
We discuss the theology of the Haggadah, the trajectory from slavery to freedom and its importance in Jewish history. We also discuss the story of the five sages and its possible connection to political events at the time.
We continue the discussion on the evolution of the three questions, as well as the custom of eating boiled eggs and of the importance of acting out the Haggadah.
The original questions refer to different eating habits, including eating Matzah most of the time.
Pesah was celebrated differently at the time of the Temple. We also discuss Ha Lahma Anya
A historical review of the tradition of praying for the government and of Jews in America.
The Rabbi introduces his audience to the dozen+ poskim who have ruled electricity is allowed on the Yom Tov.
One of the most modern contentious issues that baffles so much of the Jewish World today is why we still have a 2nd day of Yom Tov. The reason for 2 day Yom tov's was the issue with not knowing exactly which day it was outside the land of Israel. Today we know. And many issues that accompany adding this extra day.
However, most Rabbinic leaders fail to discuss this issue, and its ramifications of the burden put on the modern Jewish world. Many are afraid to rock the boat or be labeled too modern or just put outside the inner circle.
And if we know the reason for the law and circumstances have changed, what are we waiting for? And for sure when going to Israel for Pesah, why should anyone observe a second day? What about minhag makom /מנהג מקום? The entire idea of 2nd day and why it was created was for outside the land of Israel /חוץ לארץ.. Let's examine if there are modern day sources which discuss this and how they go about it.
Below is not a transcription of the audio. This is part of the Halakha a day email. To be added to the email list or questions: rabbiovadia613@gmail.com
Q: The custom in my family for generations has been to sit around the Seder table into the wee hours, singing and learning about the Haggada and the Exodus. The friendly atmosphere is completed by delicious desserts and hot drinks.
Recently, however, some friends argued that our custom is wrong. They say that one must eat the Aphikomen before midnight, recite Birkat HaMazon, and then continue without any food or drink, except for the last two cups of wine and water if necessary. Could you please enlighten us on that matter?
A: The widespread custom, as recorded in the halakhic literature, is to conclude the eating on the Seder night with the last piece of Matzah, called Aphikomen. Following the Aphikomen, only the last cups of wine are digested.
However, your family's custom is also widespread, and so was the custom of my grandfather, Hakham Shaul Fetaya. Since he followed his own father Hakham Yehuda Fetaya, who in turn followed sacred family traditions going back to Rabbi Reuben David Nawi in the 18th century, it was obvious to me that the custom is valid and that one is allowed to have desserts after the Aphikomen, thus enhancing the experience of joy and pleasure on Passover.
For those who, like your friends, questioned the validity of the custom, I searched for the Halakhic arguments to back it up, and I present them here:
The Mishna says אין מפטירין אחר הפסח אפיקומן- one should not conclude the Passover meal with Aphikomen.
The Talmud cites the comments of Rav and Shemuel regarding the Aphikomen. Rav says that it means moving from one house to another, while Shemuel says it means desserts.[i]
Rav and Shemuel were contemporaries and lived in Babylonia, but Rav was originally from Israel and was more familiar with the Greek table manners upon which the Seder is based.
Rav's opinion is supported by historians who describe a Greek practice of going for desserts from house to house after the main meal. Rav is saying that on the Seder night each group should stay together, emphasizing the unity of the inner circles, and that people should not break away to visit other houses. With time, the original practice was forgotten but people still knew it was related somehow to desserts.
The widespread practice today, which considers the Aphikomen the last food at the Seder meal, actually contradicts the phrasing of the Mishnah. To conform to the practice, the Mishnah should have said: "one should not eat after the Passover meal anything, except for Aphikomen."
Indeed, R Mordekhai ben Hillel, of 13th century Germany, explains that the reason we avoid all food after the piece of Matzah called Aphikomen, is the lack of clarity as to what Aphikomen means. [ii]
Rabbenu Shemuel ben Meir, Rashi's grandson, who is known as Rashbam, explains that according to Rav only moving from house to house for desserts is forbidden, but eating desserts in one's house after Birkat HaMazon is allowed.[iii]
Rabbi Ovadia of Bertinoro agrees with Rashbam and explains that the Passover sacrifice had to be eaten in one house, hence the insistence on not following the practice of dessert-hopping.[iv]
Another reason why one is allowed to have desserts after Birkat HaMazon is that the practice of not having desserts is limited. According to one opinion it is limited only to the first half of the night, but after midnight one can eat anything.[v]
According to another opinion, it is limited only to the section of the Haggada between Birkat HaMazon and the Hallel. Once Hallel is recited and the last cup of wine is drunk, one can have desserts or any other food.
[vi]
Conclusion:
Your practice of having desserts, fruits, and drinks after the conclusion of the Haggada is a valid and beautiful practice. It allows people to stay together around the table and enjoy singing, learning, and schmoozing over Passover delicacies, in a fashion faithful to the true spirit of the Holiday.
[i] בבלי פסחים, דף קיט,ב: מאי אפיקומן? אמר רב, שלא יעקרו מחבורה לחבורה, ושמואל אמר, כגון אורדילאי לי [רש"י: אני רגיל לאכול כמהין ופטריות אחרי סעודתי] וגוזלייא לאבא [רש"י: לרב שהיה רגיל לאכול גוזלים אחרי סעודתו]
[ii] מרדכי מסכת פסחים סדר של פסח רמז תריא, דף קכ ע"א: מר זוטרא מתני מפטירין אחר המצה אפיקומן, וכיון דלא איפשטא הלכתא, אזלינן בתר לישנא קמא להחמיר שלא לאכול אחר אפיקומן כלום, וקיימא לן כרבי יוחנן דלעיל דאמר אפילו קליות ואגוזים
[iii] רשב"ם, מסכת פסחים, דף קיט עמוד ב: ולא קפיד אלא לאכול בשני מקומות, אבל לאכול דברים אחרים במקומן הראשון שרי רב, ובלבד שלא יעקור לאוכלן עם חבורה אחרת
[iv] ר' עובדיה מברטנורא, מסכת פסחים פרק י: מפטירין - אני שמעתי לשון יפטירו בשפה (תהלים כב). כלומר פותחין ואומרים, ורבותי פירשו לשון הנפטר מחבירו, כשנפטרין מן הסעודה אין מסיימין אותה באפיקומן, באפיקו מנייכו, כלומר תוציאו כליכם מכאן ונלך ונאכל במקום אחר, לא פת ולא שום דבר, גזירה דלמא אתי למיכל מן הפסח בשני מקומות. אבל לאכול דברים אחרים במקומו הראשון שרי, ובלבד שלא יעקר מחבורה זו לאכלם עם חבורה אחרת
[v] דף על הדף פסחים דף קכ עמוד ב: כתב שם שלרבי אלעזר בן עזריה דאכילת הפסח הוא רק עד חצות, אז הא דאין מפטירין אחר הפסח אפיקומן כדי שישאר טעם פסח בפיו זה רק עד חצות, אבל לאחר חצות דלא הוי זמן המצוה מותר לאכול. והוא הדין במצה דאין לאכול אחר האפיקומן, וקאמר רבא דאין לאכול אחר חצות לרבי אלעזר בן עזריה, אז אחר חצות יהיה מותר
[vi] רבי זרחיה הלוי גירונדי, המאור הקטן, מסכת פסחים דף כו עמוד ב: לפי שהיו כל ישראל בזמן שבית המקדש קיים אוכלים לפנים מן החומה והיה המקום צר להם. כמו שאמרו "כזיתא פיסחא והלילא פקעי באיגרא" ופירשוה דאכלי אארעא, ואמרי התם נראה לנו מזה כי מפני דוחק המקום היו צריכין לזוז ממקומן אחר אכילתן מיד ועולים לראש גגותיהם לומר את ההלל. לפיכך חשו להם חכמים שלא ישכחו מלומר את ההלל. לכך אסרו להפטיר אפיקומן שלא לפכח טעם הפסח, והנהיגו הדבר אף לאחר חורבן הבית במצה זכר למקדש
וכותב על דברי המאור הרב יצחק זילברשטיין בספרו חשוקי חמד, פסחים דף קיט עמוד ב: בעל המאור כתב היות ומפני דוחק המקום, היו צריכין לזוז ממקומם אחר אכילתן מיד, והיו עולים לראש גגותיהם לומר הלל, לפיכך חשו להם חכמים שלא ישכחו מלומר הלל. ולפיכך אסרו להפטיר אפיקומן, וכטעם שאמרו בירושלמי באיסור שתיית יין שבין כוס שלישי לרביעי שלא יפסיד קריית הלל. ולפי טעם זה אין איסור באכילת אפיקומן אחר הפסח רק לפני הלל, אבל לאחר הלל מותר לאכול כל מה שירצה
Rabbi Ovadia is the Rabbi of the Magen David Sephardic Congregation in Rockville, MD. "The Sephardic Synagogue of the Nations Capital"
How did the Seder plate come to be? How has it changed over time? And most importantly why?
What can someone do who is a Vegan or Gluten-free on Passover? What's the historical basis for the ban on kitniyot/legumes and can it be changed?
The prohibition of doing work on Erev Pesah stems from the special status of the 14th of Nissan, as the day of the Pesah sacrifice. It stems from the influence of Greek culture and different levels of respect for the temple.
What is the Seder all about? Why is it the greatest educational tool ever? There are so many lessons we learn and teach at the Seder. It has become the most widely celebrated holiday for Jews today. Over 90% of Jews participate in a Seder, even if they have little to no connection all year round.
It's a time for family, friends, and communities to gather around and remember the suffering of our past, understanding Jewish identity, and being taken from slavery into freedom. The lessons are endless. It's one of the most multi-faceted educational guide we have today. In one evening, we touch on the true essence of being a Jew. Enjoy!