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KOSHER QUESTIONS

EVERYTHING YOU EVER WANTED TO KNOW ABOUT KOSHER WINE by Rabbi Ahron Haskel

KOSHER MEDICINE LISTS FOR PESACH by Rabbi Don Yoel Levy

TACKLING THE MOUNTAINS OF SHAIMOS by Rabbi Yosef Dovid Chanowitz

CHASSIDIC INSIGHTS INTO PESACH

Compiled by Dina Fraenkel

PASSOVER DESSERT

WHO’S BEHIND THE ~ Interview with Rabbi Steigman

FUN PAGE

ODDS & ENDS

We welcome your comments, submissions, and letters to the editor.

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E-MAIL: editor@kosherspirit.com

EDITOR-IN-CHIEF: Rabbi Chaim Fogelman

EDITOR: Dovi Scheiner

ASSOCIATE EDITOR: Dina Fraenkel

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CONTRIBUTING EDITORS:

Rabbi Yosef Dovid Chanowitz Field Representative

Dear Reader,

It has been written in Sefer HaM’Ta’amim, that in past generations, when a calamity struck the Jewish community, every effort would be made to bury the town’s shaimos in order to arouse Divine Mercy. How relevant this is, in our times, with the calamities of terrorists striking Eretz Yisroel and abroad and the Israeli government threatening to give away parts of Yerushalayim, our holy city. Now, as we approach the holiday of Pesach, when Jews clean their homes from top to bottom and find piles of potential shaimos, we, too, can arouse Divine Mercy by properly disposing of our shaimos and learning how to separate what is truly shaimos, from that which can be disposed of or recycled. After months of grueling research, Rabbi Yosef D. Chanowitz put together an outstanding article, “Tackling the Mountains of Shaimos,” which delves into the history and halachos of shaimos disposal. Thank you, Rabbi Chanowitz, for writing such an incredible, in depth article!

Wine and Pesach go hand in hand. At the Pesach seder, we drink wine, the Jewish symbol of joy, to recount the great miracles that Hashem performed when He redeemed the Jewish people. The four cups represent the four expressions of redemption used in the Torah: “I took you out”, “I saved you”, “I redeemed you,” and “I took you for Myself as a People.” This year, at your Pesach seder, when you sit like a king, you can finally have kosher wine that is truly fit for a king. Join Rabbi Ahron Haskel, Executive Rabbinic Coordinator at ~ Israel, on a virtual tour of the kosher wine-making process, as he relates the unique challenges to kosher vintners and the extraordinary effort made by ~ Kosher Certification’s mashgichim to ensure that the quality and the kashrus of the wine is never compromised. If you have medication that you need to take over Pesach, who do you ask about its chometz status? Your Rabbi or the manufacturer? The answer to this question might surprise you, you really need to ask your doctor!

“Kosher Medicine Lists,” a feature article by Rabbi Levy, explains the complex issue of medications on Pesach and the importance of consulting your doctor and Rabbi together, without being unnecessarily stringent at the expense of your health.

Wishing you and your family a healthy, kosher& freilichen Pesach!

Rabbi Chaim Fogelman

EDITOR-IN-CHIEF

Mazel Tov! Mazel Tov!

Just as we went to print, our associate editor, Dina Fraenkel gave birth to a baby boy. We wish Dina and her husband Uri a heartfelt “Mazal Tov!”

Rabbi Chanowitz is a regular contributor to Kosher Spirit. He received smicha from Rabbi Feitel Levin of Brighton Hebrew Congregation, author of “Mafteach HaGodol: A Comprehensive Index of Contemporary Halacha,” and Rabbi Eliyahu Fisher, Rosh Kollel of Gur in America. Rabbi Chanowitz currently works as a Rabbinic Field Representative for ~ Kosher Certification and he is the author of a comprehensive work on hilchos kashrus

Rabbi Ahron Haskel ~ Israel, Executive Rabbinic Coordinator

Rabbi Haskel received smicha from Beis Midrash Gevoha in Lakewood, NJ. He has more than 20 years experience directing kosher productions and consulting for various kosher agencies. For the past 8 years, Rabbi Haskel has directed the Israeli headquarters of ~ Kosher Certification, where he upholds kosher standards that are approved and respected by kosher agencies in Israel and abroad.

The ~ receives many letters/emails with kosher questions...

DEAR ~,

Is it permissible to bake clay, or other art mediums (crayons, etc.) in a kosher oven?

RABBI KRINSKY RESPONDS:

If the clay, or other art medium, is edible (non-toxic), then it must be kosher in order to bake it in a kosher oven. Since the ingredients and manufacturing process for clay, crayons, etc. is proprietary information, the ~ is unable to discern whether a particular clay, crayon, etc. is kosher or non-kosher. Since there is no way to be sure about the kosher status, it should not be baked in a kosher oven. If you would like to bake it in your kosher oven, the clay, crayons, etc. should be double-wrapped.

To submit your questions to the ~, email: info@ok.org

DEAR ~, Can I use Tropicana orange juice for Pesach with no special markings?

RABBI STEIGMAN RESPONDS:

All Tropicana products used for Pesach must have an ~P symbol on the packaging. During the year, the facilities where the orange juice is produced contain non-Passover ingredients.

DEAR ~,

What brocha do you make on puffed wheat cereal?

THE ~ RESPONDS:

There is a machlokes about what brocha to make on puffed wheat cereal. The question is whether the cereal has been processed enough to require the brocha mezonos, or whether the brocha is ha’adama.

According to HaRav Moshe Feinstein (Igros Moshe OC 4:45), one can make either a mezonos or a ha’adama. According to HaRav Shlomo Zalman Auerbach (Birur Halacha Siman27:4), the brocha is ha’adama. Both poskim agree that the brocha achrona is borei nefashos. Since there is a machlokes, this question should be addressed to one’s local Orthodox rabbi.

DEAR ~, Does pure canola oil need a hechsher?

RABBI COHN RESPONDS: Although pure canola oil is a manmade oil, it does need a hechsher, because it might be processed in a facility that also processes animal products.

DEAR ~, I like to cook in cast iron pots because they are healthier, but I recently found that they are being sold ‘seasoned.’ Is it permissible to buy a seasoned cast iron pot?

RABBI HANOKA RESPONDS:

A seasoned cast iron pot is treated with a neutral fat (animal fat, butter, olive oil, vegetable oil, etc.) in order to condition the pot for use. If a person wants to purchase a ‘seasoned’ cast iron pot, the pot would require a reliable hechsher. On the other hand, one could purchase a regular cast iron pot, not seasoned, and season it himself at home, using a kosher certified pareve oil.

Dear ~, What brocha do you make on granola bars?

THE ~ RESPONDS: Like the machlokes mentioned regarding puffed wheat cereal, there is a machlokes about what brocha to make on granola bars. Poskim disagree about which brocha - mezonos or ha’adama - to make on granola bars. Since there is a machlokes, this question should be addressed to one’s local Orthodox rabbi.

you ever wanted to know about

Kosher Wine F

By Rabbi Ahron Haskel ~ Israel, Executive Rabbinic Coordinator

or many years, kosher wine was mainly wine of inferior quality, usually imbibed only for Kiddush and Havdalah. Today, the recent developments in the kosher wine industry have made it possible to find prestigious wines which are kosher l’mehadrin and are served as an integral part of gourmet meals and business lunches. Kosherl’mehadrin wines even win gold medals in international wine fairs. Kosher wine has definitely come of age, and its maturity is delicious.

People used to believe that producing kosher l’mehadrin (super kosher) quality wine was simply impossible, mainly because kosher versions of many of the ingredients (mentioned later in this article) used in the wine industry were unavailable. But the situation has changed – thanks to the ~’s determination to solve kashrus problems without compromising halacha, but with an eye for preserving the quality of the wine.

Becoming kosher is never easy for winery owners. They usually go through a very real crisis before they are finally able to surrender the winery, including the keys, to the ~ rabbis. People who deal with wine tend to have a deeply emotional attachment to their profession – as one of our mashgichim once stated, “There is something artistic about those people [hardly surprising if we remember Robert Lewis Stevenson’s famous quote, ‘Wine is bottled poetry.’] and, like any artist, they are deeply invested in what they are doing for a living.”

Wine is different from other foods and beverages. Wine is not kosher if it is made or touched by gentiles (ovdei kochavim). The reason for this prohibition is twofold – to prevent partying together, which leads to assimilation, and because wine was often used in the rituals of avodah zara (idol worship). In order for wine to be kosher, it must be made only by frum, shomer Shabbos workers. This means that secular wine makers cannot pay for kosher certification, let a mashgiach hang around checking ingredients, and continue working as usual. They are actually required to relinquish control over their business and watch from the sidelines while the wine is made and matured outside of their reach. They can-

not even get into the wine caves unless accompanied by the mashgiach. For an artisan, that’s not an easy requirement to accept.

So, why do so many wineries eagerly seek certification?

As the old adage says, “Business comes before pleasure.” Becoming kosher might mar the artistic pleasure for some winery owners, but business considerations call for this concession.

Observant Jews consume a lot of wine. For Kiddush and Havdalah, on holidays, at simchas… wine is served at all these occasions and there is an increasing demand for this wine to be of a superior quality. Once, the Orthodox residents of Israel were satisfied with heavy sweet wines. But the awareness of wine quality has risen immeasurably in the last few years, mainly thanks to frum, Anglo Jews who made aliyah. These Jews brought the wine-drinking culture to Israel –with all of its nuances, subtleties and preferences. In the Orthodox neighborhoods, a new liquor

store opens every few months. This large and still growing market is simply impossible to ignore.

Yet another advantage of being kosher certified is the chance to successfully export wines. Israeli wines are especially sought after by frum Jews all over the world, who will, of course, only purchase kosher wines.

Another factor that contributes to the vintners’ satisfaction with their kosher certification is the staff of frum workers the ~ employs on their behalf – workers who are conscientious, ethical and hard working. We have never had an experience where the vintner was dissatisfied with any worker we sent to a certified winery, and the vintners know that their wine is in good hands.

Still, it is not easy. Becoming kosher certified involves many apparent risks for the wineries. One winery owner in particular went through an arduous inner struggle before finally agreeing, albeit reluctantly, that he had to

Once, the Orthodox residents of Israel were satisfied with heavy sweet wines. But the awareness of wine quality has risen immeasurably in the last few years...

Rabbi Ahron Haskel (right) giving the Rishon L’tzion, Rabbi Shlomo Amar א"טילש, a tour of an ~ certified winery and explaining the wine-making process.

venture into the kosher realm. This man was the true artistic type – he actually used to sleep among the wine tanks, believing that this was the way to best sense the advancement of the fermentation process. He had to give up his favorite sleeping arrangement, but today he is far from sorry for his sacrifice. There is only one thing he regrets: “I wish I had become kosher 10 years earlier.”

Sometimes, the financial benefits of kosher certification seem less alluring because of the immediate losses incurred. Many wineries in Israel have the custom to open their special shop on Shabbos, when people all over the country come to taste their best products. The ~ once had to deal with such a winery, whose owner complained bitterly about the huge losses that he was going to absorb. I promised him that becoming kosher would not cut his profits in any way. In its very first “kosher” year, this winery was purchased by a very powerful beverage giant, and raised its annual

production rate from 100,000 bottles to about one million bottles of wine. Needless to say, the winery owner suffered no losses from his decision to become kosher.

There is one thing, though, which vintners cannot give up. ~ Kosher Certification certifies hundreds of different wines from twenty prestigious wineries in Israel. These wineries, happy though they are to acquire kosher certification, do not want to compromise the quality of their wine. So, certifying these wineries means not only making sure all of the halachic requirements are met; it also means a lot of research and development work for the ~ to ensure the quality of the wine does not suffer. This work takes time and is never easy, but the ~ has succeeded in proving that, if there’s a will, there’s a way to produce high-quality kosher wines. Rising to this challenge makes the ~ the leader in kosher wine certification across the globe – not only in Israel and the United States, but in France,

Turkey, Argentina, Chile and Australia, as well. In almost every corner of the world, you will find local and imported wines bearing the ~ symbol.

KosherTartaricL’Mehadrin Acid

Sometimes a wine’s acidity is not high enough. This is a result of harvesting too late in the season or too much heat during the ripening stage. Whatever the reason, the result is flat and unbalanced wine. To remedy this problem, it is customary to increase the wine’s acidity by adding acids to the must. This process is especially common in warm areas like the Mediterranean, where Israel is located. The acidity should not be too high, either; wines which are too acidic (due to unripe grapes or exaggerated addition of acids to the wine) will be too sour, sharp, and unpleasant to drink.

Stabilizing the wine is achieved by the addition of tartaric acid, which is preferable to all other acids because it is extracted from the wine itself. This acid is extracted from the crust created in the barrels or from the grape refuse which is left in the tanks after all the liquids have been extracted.

In the past, it was impossible to use tartaric acid in kosher wine production, since most tartaric acid is extracted from stam yanam (non-Jewish wine). Alternatively, there are kosher agencies which rely on heterim permitting the use of tartaric acid produced from wine stone (the reddish, crusty residue in wine barrels) after it has aged for one year, but in ~ kosher l’mehadrin wine production, we avoid relying on heterim

The ~ decided to embark on a twoyear project to produce kosher tartaric acid with the help of the kosher wineries we certify. Every mashgiach collected the ingredients necessary for

Every mashgiach collected the ingredients necessary for producing the tartaric acid, until we had such ingredients from millions of kilos of grapes from wineries all over the country.

Rabbi Haskel giving Chacham Ovadia Yosef א"טילש, a tour of an ~ certified winery.

producing the tartaric acid, until we had such ingredients from millions of kilos of grapes from wineries all over the country.

The acid underwent initial processing in Israel and was then sent by our mashgichim for final processing abroad. The kosher l’mehadrin tartaric acid produced by the ~ was sent to many wineries which suffered due to their inability to produce truly excellent wines. Now these wineries have the resource they were missing for so long – a kosher l’mehadrin tartaric acid to upgrade the quality of their wines.

KosherCulturesMalolactic

After the initial alcoholic fermentation, some wineries perform a second fermentation called malolactic fermentation. This process helps stabilize the wine and add character and flavor to it. Many prestigious wines undergo this second fermentation process. There is a serious kosher problem with this process, though, since the malolactic culture comes from lactic acid extracted from milk. For decades, the ~ searched for a kosher alternative and, finally, we found a culture company that undertook the task of developing a malolactic culture from kosher, non-dairy ingredients. The development of this culture took a few years of hard work, but the result was a positive solution for another long-standing obstacle to the production of superior kosher wine.

A Barrel of Problems

Sometimes, wines are matured in special oak barrels from California, France, and Italy. Most wineries buy barrels which have already been used to age other wines, but there is a prob-

Wine Vocabulary

Learn the “insider’s” wine lexicon and enjoy your wine like a pro!

AFTERTASTE:

Term used to describe the taste left in the mouth after swallowing the wine. Both character and length of the aftertaste are part of the total evaluation. May be harsh, hot, soft and lingering, short, smooth, tannic, or nonexistent.

APPROACHABLE:

Drinkable, easy to enjoy.

BACKWARD:

Describes a wine that retains youthful characteristics despite considerable aging.

BALANCE:

Denotes harmonious balance of wine elements - (i.e.: no individual part is dominant). Acid balances the sweetness; fruit balances against oak and tannin content; alcohol is balanced against acidity and flavor. Wine not in balance may be acidic, cloying, flat or harsh.

BIG:

The overall flavor of a wine, white or red, that has full, rich flavors.

BODY:

The effect on the taster’s palate usually experienced from a combination of alcohol, glycerin and sugar content. Often described as “full,” “meaty,” or “weighty”.

BORDEAUX:

The most important wine region in France. Red wines from Bordeaux are primarily blends of Cabernet Sauvignon, Merlot and Cabernet Franc. White wines from the region are usually blends of Sauvignon Blanc and Semillon.

BOUQUET:

Near synonym for “aroma.” Term generally restricted to description of odors from poured bottled wines.

BREATHE/BREATHING:

When wine is poured into another container, such as a wineglass, the mixture of air seems to release pent-up aromas which then become more pronounced, in many cases, as minutes/hours pass.

BRUT:

Refers to dry champagne or sparkling wine.

CHAMPAGNE:

An important region of France, most known for its production of the only sparkling wine that can truly be called Champagne.

COMPLEX:

Possesses that elusive quality where many layers of flavor separate a great wine from a very good one.

DIRTY:

Describes any of the undesirable odors that can be present in a wine that that was poorly vinified.

LATE HARVEST:

Indicates grapes that are picked as late as possible in the season for maximum sugar content.

MEVUSHAL:

Wine that has been heated to a temperature of 186.8° F (the temperature where nechsar mimidaso [reduction of volume] is achieved) for under one minute in order to retain its kosher status when opened or poured by a non-Jew.

NON-MEVUSHAL:

Wine that has not been boiled. This wine may only be opened, poured or touched by an observant Jew. It is a hiddur to make Kiddush on non-mevushal wine.

NOSE:

Strictly applied it refers to the totality of the detectable odor, (grape variety, vinous character, fermentation smells), whether desirable or defective, found in a wine.

~ WINE:

Wine that is kosher without compromise.

ROUND:

Describes flavors and tactile sensations giving a feeling of completeness with no dominating characteristic.

STRUCTURE:

Term for overall flavor. Used to suggest complete impression of the wine.

WARM:

Possesses high alcohol flavor offset by counterbalancing flavors and other desirable qualities, it is a positive attribute.

WELL-BALANCED:

Contains all of the essential elements, i.e. alcohol, flavors, acid or astringency etc. –in good proportions.

You won’twantto spill wine on this Haggadah

The KOL MENACHEM HAGGADAH adds layer upon layer of fresh insight to the age-old celebration of our journey from slavery to freedom.

• Arichly textured commentary which creatively blends traditional, mystical and life-enhancing insights.

• Each step of the Seder explained in simple language.

• Ornate Hebrew typography.

• Luxurious, hand-tooled binding.

• Insights culled from over 100 classic sources,including Toras Menachem.

lem with these barrels – they were used for the maturing of non-kosher wines. Used barrels cannot be used for kosher wine (unlike liquor that is matured in cherry casks, which is not problematic).

In the production of new barrels there is an interesting phenomenon. They are made from staves which are held together by metal hoops, but sometimes they are bound by the ancient method of using dough as glue. This dough produces an excellent seal, but of course, it is chometz. Barrel making is an ancient skill which has traditionally been passed from father to son. The trade secrets, including how to glue the logs together, usually stay within the family.

Most kosher agencies used to be satisfied with the barrel makers’ declarations that they do not use barrels sealed with chometz. The ~ decided to send a rabbi to check whether it was possible to rely on the barrel makers. It so happened that the very day the rabbi visited the cooperage (where wine barrels are crafted) he noticed a kosher delivery ready to be sent to Israel, but this delivery included some barrels that were definitely not kosher. The cooperage owner explained that there were 17 empty places left in the container, so he filled them with nonkosher barrels. The temptation to cheat “just a bit” is indeed hard to resist – every barrel costs over $1,000.

Following this incident, the ~ started sending mashgichim to supervise the barrel making and transport. Today, many kosher agencies use our services in this field.

Super Kosher Cork Stoppers

The stoppers for wines are made from oak cork, which grows mainly in Portugal. The advantage of

cork is that it is a porous material that lets the wine breath, so many wineries use cork as a means of wine closure, especially for their prestigious wines. Sixty percent of wine bottles are closed with cork stoppers, but the problem is that cork is not easy to obtain, since it is made from 150 year-old oak trees and the bark can only be peeled once every ten years. This shortage has caused cork prices to skyrocket. One solution is to produce cork stoppers from leftover cork chips. To glue this refuse together, factories use glue made from fats and glycerin which are mostly non-kosher. Since wine corks must be made from kosher material because the cork touches the wine in the bottle, the ~ had to get into another field of wine production and arrange kosher production of cork stoppers, where the glue was made from kosher ingredients and a mashgiach supervised the manufacturing of the stoppers.

Kosher Fungus

Botrytis cinerea is a very interesting fungus. On one hand, it can cause terrible damage to grapevines. On the

other hand, using it in a controlled fashion actually helps the wine in a process called “noble rot.” This fungus removes water from the grapes, leaving behind higher percentages of sugars, fruit acids and minerals, making the end product more concentrated and intense.

This fungus is usually grown on wheat substrate and, moreover, it is fed with the blood of pigs. (The question of bio-engineering, especially when non-kosher products are involved, is a highly complex halachic question, which will be, G-d willing, addressed in a future article.)

The ~ met with a leading biologist from Tel Aviv to develop kosher botrytis and the process was neither short, nor easy, but in the end we had an approved botrytis for our wineries to use.

Today we know that high quality kosher wine is not a dream, but rather a very successful reality. Robert Parker, a famous wine taster, visited Israel last summer and gave the kosher l’mehadrin wines of an ~ certified winery a grade of 93 out of 100 – a very high grade according to every criterion. This is our wine vision come true – exquisite taste and quality, paired with an extraordinary level of kashrus. ~

Today we know that high quality kosher wine is not a dream, but rather a very successful reality...

An ~ mashgiach supervising wine barrel production.

KOSHER MEDICINE LISTS for

by Rabbi Don Yoel Levy

Several years ago, The Jewish Homemaker featured an article by Rabbi Avrohom Juravel about taking medications on Pesach.

When Rabbi Juravel’s article was published, we hoped that it would discourage the widespread dissemination of lists of medicines (and other products) that are supposedly acceptable for Pesach. Unfortunately, though his article was well received at the time, it had little effect on the publication and use of these lists.

In fact, the phenomenon of “Pesach Lists” has taken quite the opposite turn. Today, numerous lists of over the counter (OTC) and prescription medicines are still published every year, claiming to state whether or not the various medicines contain any chometz or kitniyos, and their acceptability for Passover use. These lists of prescription medicines include many that are prescribed for serious conditions such as heart ailments, low blood sugar, etc.

Therefore, I would like to take another look at the preparation and use of these lists from two perspectives. First, how authentic and accurate are these lists? And, secondly, should they be publicized at all?

As a kashrus agency, one of our main tasks is to continually review

Pesach and Year Round

and verify ingredient lists for the products we certify. Obtaining accurate ingredient lists and keeping them updated can be a complicated process and is not simply a matter of a letter or phone call requesting information. For example, when a new company applies to the ~ for certification, we first request that they send us a complete ingredient list. The company may not initially understand, or want to understand, what is required, and it can then take some time for ~ rabbis and staff to work with the applicant to submit the information. Once the company successfully submits an ingredient list, two additional steps are required before the products can be certified. First, a specific formula, or recipe, including all ingredients and the manufacturing process, must be submitted for each product. These formulae, when entered into our computer database system, may reveal discrepancies with the original ingredient list, or suppliers that do not have acceptable kosher certification. Formula submittal is a crucial tool for monitoring which ingredients are used in the production of certified products. In fact, in the course of a formula review prior to certification, I personally discovered a company that was using

a non-kosher ingredient, which they had not told us about.

After the ingredients and formulas have been reviewed, rabbis regularly visit the facility to verify the accuracy of all the information we received. Even after all of the work and checking described above, a Rabbi will often note that the submitted ingredient list was incomplete.

Verifying ingredient lists does not pertain only to new companies seeking certification. The mashgiach who regularly inspects a facility must ensure that our ingredient lists are accurate, and that kosher ingredients are correctly warehoused. On occasion, unacceptable ingredients are brought into a facility; constant vigilance is necessary to ensure that only approved ingredients ever reach the production floor. At one facility with thousands of ingredients, the mashgiach performs a daily inventory of newly arrived ingredients. Sometimes he has to reject incoming ingredients because they do not meet acceptable criteria.

The companies discussed so far have signed a contract with the ~ and are cooperating with us; nonetheless mistakes and discrepancies occur. Only through constant monitoring can we be sure that ALL ingredients used

in the production of kosher products, and especially kosher-for-Passover products, are acceptable.

How do the publishers of the “Kosher-for-Passover” lists get their information – especially from companies that have no certification at all? Generally, a clerical worker with little or no kashrus expertise will write or call the company asking for information. With no system in place to actually follow up and verify the information received, it is ludicrous to assume that the information is accurate. Additionally, the months of preparation required to compile so much information and get the lists ready for publication guarantees that the information will be outdated by the time it reaches the consumer.

Even if information was correct on the day it was received, companies may change suppliers for a host of reasons, and they have no obligation to inform the list publishers of these changes. Perhaps they once used a certain starch that was not chometzdik as a binder. Later they found a new supplier of the starch at a better price, and the new one is chometzdik. Or, as commonly happens, the acceptable ingredient is no longer available and the manufacturer is forced to find an alternative.

There is a commonly held view that if someone writes to a company claiming a food allergy to a specific ingredient, the company will give true information. Although companies will respond to such queries, they will not necessarily reveal the whole truth and therefore cannot be relied upon. Recently, a Jewish website claimed that a certain liqueur produced in France was Kosher. This claim was made after a rabbi sent an email to the manufacturer stating that the writer is allergic to grapes and would like to know if there is any grape alcohol in their product. The writer claimed that the company did not realize he was asking about a kosher issue, merely an allergy concern. The response of the company stated that there was no grape alcohol in their product and so

the rabbi assumed it to be kosher.

There are two issues with such a claim:

• Allergist will tell you that alcohol made from grapes, lactose, wheat, etc. will not affect a person allergic to base material from which the alcohol is made. Therefore companies will assume that this won’t affect the consumer and may not reveal this information.

• Although the rabbi assumed the company did not know he was asking a kosher question, the email address had the word rabbi in it, as well as the name of his Jewish organization!

Another misconception is that the kosher status of a product can be determined by checking the ingredients listed on a company’s web site. Based on the company’s reply to his email

PASS VER 2008

Start: 04/19/08 End: 04/27/08

Patient: JEWISH CONSUMER

Renew: ANNUALLY

and the ingredient list posted on the company website, the rabbi concluded that the liqueur was kosher.

What a churban! Can we give a hechsher to a product simply by writing a letter and checking the company’s website?!

A very popular “Pesach List” produced in the New York area has, for years, printed erroneous information about a certain drink that is certified by the ~. Each year, this list claims that the product is only kitniyos, and can therefore be used in certain situations on Pesach, when, in fact, the product is chometzdik! Attempts to contact the compiler have been ignored, and each year this horrifyingly incorrect information is reprinted. Clearly, a G-d fearing Jew cannot rely on these lists of medications and other products that are supposedly acceptable for Passover.

Should these lists be publicized at all? Besides all of the serious issues raised above regarding the accuracy of the lists, it is the position of the ~ that decisions regarding the permissibility of medicines on Pesach, especially prescription medicines, can only be made by a competent Rav on a case-by-case basis.

Anyone with a heart condition or other serious illness must consult with his doctor about the need to take his medication on Pesach. He should then explain all the details to his Rav, who can then decide what to do according to halacha. Publicizing that certain medications are, or may be, chometzdik will only cause people to be machmir on themselves when they should not. Some years ago at a rabbinical meeting in Europe, Rabbi Bakshi Doron, the Chief Rabbi of Israel at that time, told of a young man he knew who

had refrained from taking a certain medication during Pesach, because there was a chashash chometz (possibility of chometz). Rabbi Doron stated, “I have just come from his funeral.”

A similar story was written by Rabbi Shmuel Eliezer Stern of Israel, a prominent Dayan in the Bais Din of Rabbi Wosner, where someone did not take needed medication during Pesach because of a chashash chometz and passed away.

The publications of Pesach lists, especially concerning medications, can easily do more harm than good. How can anyone take such a responsibility in good conscience? So, before Pesach, call your doctor about any medications you are taking, consult your Rav, and let them make a joint decision that takes your health and halacha into account.

Wishing you a healthy and kosher Pesach. ~

Tackling the MOUNTAINS of Shaimos

By Rabbi Yosef Dovid Chanowitz

As the world is becoming increasingly computer dependent and “paperless,” the Jewish world is still heavily dependent on handwritten or printed materials, whether they are sifrei Torah, tefillin, mezuzos, seforim, divrei Torah, or stories of tzaddikim. When Pesach approaches, most Jewish households are confronted with mountains of papers containing Torah thoughts or other holy works, as well as damaged seforim and old magazines.  Now that these printed items are so readily available, either from the local bookstore, newsstand, or even right from your own printer, the challenge of dealing with shaimos is greatly magnified.

I would like to extend a special “thank you” to Dayan Levi Yitzchok Raskin êW¬−ñ¾, of Stamford Hill, England, and Rabbi Yosef Feigelstock êW¬−ñ¾, of Argentina, for reviewing this article.

What objects are really considered shaimos (literally: Hashem’s holy names, referring to religiously sacred objects due to their use of Hashem’s name)?

Is Hashem’s name printed in English considered shaimos?

Do Jewish newspapers that have Torah-related articles need to be buried in genizah (a burial place for shaimos)?

Do Torah audio cassettes, CDs, and videos have kedusha; does one need to place it in genizah?

What about computer hard drives with Torah content?

Which other holy articles are shaimos (tzitzis, mezuzah nails, Aron Kodesh etc.)?

INTRODUCTION

As mentioned above, the shaimos problem has become much larger in recent generations. In addition to the vast amount of material printed from our home computers, a large volume of seforim and Torah literature is being printed on an ongoing basis, which ultimately ends up in our shuls, schools and homes. Just as important as it is to properly dispose shaimos in genizah, it is equally important to remove non-shaimos related items from the genizah. One should sanctify the shaimos by keeping it exclusively for sacred items. To say, “Let’s just put it into shaimos,” may actually be a disgrace for real shaimos.

Note: In this article, some issues will have several opinions. In that case, one should consult one’s local Orthodox rabbi for direction, because different communities have different traditions. For that reason, I have attached footnotes in Hebrew for reference.

In Devarim (Deuteronomy 12:2-4) it states, “You shall utterly destroy all the places where the nations that you are driving away worshipped their gods… and you shall obliterate their names from that

place. You shall not do this to Hashem.” From these passages we learn that one must treat Hashem’s holy name with the greatest respect. One cannot erase Hashem’s name or discard it –one actually has to go to great lengths to preserve it with sanctity. In addition, one must treat all Holy Scriptures as well as other sacred objects with the utmost regard.1

The Jewish community has kept the practice of preserving sacred objects with great fervor. Even during the harshest of times, Jewish people demonstrated self-sacrifice to sanctify Hashem’s name and His Torah by going into a burning shul just to save a holy Torah. A remarkable example of this devotion occurred during the Holocaust, when my Zaidy (Reb Yaakov HaLevi Friedman, ob”m, Gabbai Tzedokoh) was rounded up with his community in Kovno, Poland, by the Nazis, ¾”ô−‚ and ordered to go on a death march. My Zaidy could not just leave the great Jewish city of Kovno with all of its Sifrei Torah in the hands of the cruel and despicable Nazis. He ran to the shul and wrapped an entire Sefer Torah around his waist, hoping the Nazis would not detect it. At one point, when he saw the Nazis getting suspicious, he found the right opportunity and buried the Sefer Torah. When repeating the story, my Zaidy would not brag about his self-sacrifice, rather he would shed a

tear, exclaiming, “Perhaps I did not bury the Torah properly!”

LEVELS OF HOLINESS AND HOW TO CARE FOR THEM

(According to Chazal)2

A ¾ðîš −ë³×î í¾îðš

Holy items and sacred writings, including the Torah scroll, Tanach, Torah She’baal’peh (Oral Torah), and writings containing Hashem’s name.

B í¾îðš −¾−ô¾³

Holy objects that serve kedusha, including Aron Kodesh and mezuzah cases.

C í¾îðšð ¾−ô¾³ð ¾−ô¾³

Objects that serve the holy objects of Kedusha, including seforim cases and bimas

D íî®ô −¾−ô¾³

Objects that are used for a mitzvah, including tzitzis and shofar.

Initially, only sifrei Torah, tefillin, mezuzos and Tanach written on parchment (klaf) were included in kisvei kodesh Torah She’baal’peh (Oral Torah) was not included in kisvei kodesh, since one was not permitted

A: ¾ðîš −ë³×î í¾îðš KEDUSHA OR KISVEI KODESH

One cannot erase Hashem’s name or discard it–one actually has to go to great lengths to preserve it with sanctity...

to write Oral Torah at all. In addition, one was not allowed to write a Torah scroll unless it was written it its entirety, on kosher parchment, with kosher ink. Therefore, if one either printed Tanach in an impermissible manner or printed Oral Torah at all, the writings did not retain any holiness and would not be placed in shaimos.

During the era of the Mishnah, not too long after the destruction of the Second Temple, people lost interest in studying the Torah with the old intensity and fervor. Our Sages were concerned that if they continued to rely on memory to retain the Torah it would be forgotten.

For this reason, they ruled3 that from now on one would be allowed to print Oral Torah. As it says in Tehillim (119:126): “For it is a time to act for Hashem, they have voided your Torah.” The printing of the Mishnah and Talmud followed this. They also ruled

that one can print the Chumash, Tanach or a portion of it on paper. Chazal felt that it was too expensive for one to write his own Torah scroll; therefore, they allowed the printing of the Torah, so that people would actually learn directly from the Torah.

Over the course of the centuries, Chazal permitted printing Torah on a much larger scale, including printing Tanach and Oral Torah in many languages, Haftoros, individual passages of Torah, siddurim, Rishonim, Achronim, as well as the latest surge of published Torah books, printed in the last few decades.

Now that it is permitted to publish all of the above items, one should care for these Torah writings with the utmost respect and holiness, as well as disposing them properly in shaimos.4

The most sacred part of kisvei kodesh is “Shaimos Hakodesh,” which includes the seven holy names of Hashem. One must dignify them with the greatest

respect. It is forbidden (m’di’oraisa) to erase one of Hashem’s holy names. Accordingly, any item containing Hashem’s name, whether in the Tanach, Oral Torah, siddur, or anywhere else, must be placed in shaimos when worn out or no longer in use.

• The use of words and names like ñêîô¾ “Shmuel,” í−¼¾− “Yeshaya,” and ñê−ò ð “Daniel” are permitted, even though two of their letters represent Hashem’s name, since the intended use is for a person’s name, not Hashem’s name. The word ñê ³ − ë “Bethel” can be written, as well as Beth-El in two words. Since it is the name of a city, it does not matter how it is spelled.5

• In the siddur we spell Hashem’s name with the letter “yud” twice. This does not have the same holiness as Hashem’s name, though one must treat it respectfully, and only write it when necessary, like in a siddur, since it refers to Hashem’s name.6

• With regard to writing “íWë” on the top of a letter, or a “í” as reference to Hashem’s name, many poskim believe that “ í W ë ” does not have any holiness, and can be discarded after use. However, some poskim are of the opinion that one should tear off those letters and place them in shaimos. Therefore, these poskim encouraged their followers to write “ðW½ë” instead, to avoid showing disrespect for Hashem’s name.7 All agree that “ ð W ½ ë ” does not need to be placed in shaimos. The same applies to the letters “B”H,” “b’ezras Hashem,” and “Im yirtzeh Hashem” in English, as well as the word “Hashem” in English.

• When it comes to writing Hashem’s name in English – G-d8 (without a hyphen), though it does not have the same holiness as Hashem’s name, it is a keinui (loosely: a nickname for Hashem), and it should be placed in shaimos. This does not apply when writing G-d (with a hyphen).

The most sacred part of kisvei kodesh is “Shaimos Hakodesh,” which includes the seven holy names of Hashem.

In the present day, Torah books are printed by machine. This does not take away from their kedusha, even though a non-Jew might be pressing the buttons that control the printing press,9 since it was published for the purpose of learning Torah. However, misprints, scraps of paper, printing plates, proofreading copies and extra copies, which were not used, may be discarded, since they do not have kedusha. 10 Similarly, homework, parsha sheets and tests children bring home from school may be disposed since they are meant for reviewing purposes only. [It is preferable to make a tenai (condition) before printing or copying divrei Torah, that all unusable copies should not have kedusha.] This rule only applies when no names of Hashem are printed on these copies. However if Hashem’s name is printed, it must be placed in shaimos, since Hashem’s name contains the highest level of holiness.

• Regarding divrei Torah and seforim that are worn out and are not usable,11 there were those poskim in the past that allowed burning them in a respectful way, particularly during a period of time when it was extremely difficult to bury them properly. HaRav Moshe Feinstein ñ W ® ï held that in the present time one can place such seforim respectfully in the recycling bin, but not in the garbage (providing Hashem’s name is not spelled out in them), but most poskim disagree. They hold that one must take great measures to bury them.

• One of the most complicated issues is the disposal of newspapers and magazines. Many have divrei Torah and secular topics printed back to back. Many of the Gedolei Yisroel wrote strongly against printing such papers.12 It does not show respect for the divrei Torah, especially when the pictures and advertisements are not in the spirit of Torah. If need be, the magazines should be printed with a

Tear-out

ShaimosGuide

Shaimos

> Papers containing Hashem’s name in Hebrew (or any other language), even if not read.

> Seforim & Siddur im (in Hebrew or any other language).

> A posuk of Tanach (if it was read).

> Pictures, stamps or advertisements containing Hashem’s name (if it is readable without a magnifying glass).

> Mezuzah coverings.

> Tefillin boxes, tefillin straps & tefillin bags.

> Gidim of the Torah scroll.

Suggested Shaimos

(These items may be put in shaimos OR wrapped in a bag before disposing in the garbage or recycle bin.)

> Corner of a paper containing the letters “íWë”

> Torah articles from magazines (if possible to separate).

> Tzitzis [Fringes only] (or reuse for kedusha, like bookmark in a sefer).

> Lulav (or reuse for kedusha, like starting the fire for Biur Chometz).

> Schach and walls of a sukkah (or reuse for kedusha).

> Shofar.

Not Shaimos

(But should be treated with respect and wrapped before disposal)

> Audio/Video tapes, DVDs and CD-ROMs.

> Children’s homework, parsha sheets & tests (without Hashem’s name in Hebrew).

> Printed divrei Torah in English (f or one-time use).

> Text including the name of a person or place that also contains a name of Hashem in Hebrew (i.e. ñêîô¾).

cut along line and save

> Pictures, stamps or advertisements with pesukim of Torah (unless Hashem’s name is readable).

> Esrog boxes, shofar bags, and lulav covers.

> Seforim cases & book sleeves.

> Mezuzah nails.

> Tallis bags.

Torah section, that is easily detachable, so one can put the Torah section in shaimos, and the rest can be put in the garbage.

Since there is not always a separate Torah section, it is preferable for one to remove the Torah related articles that one read and put them in shaimos. Afterwards, one should place the rest of the publication in the garbage, since putting it into shaimos is disrespectful for the holy writings. Even though some of the other articles use phrases from the Torah or Chazal, they do not have kedusha, since they are often written as a melitzah (allegory), not for Torah study. If it is not possible to remove the Torah related articles, or if one did not read the Torah related articles, then the entire magazine should be double wrapped and placed in the recycling bin (or garbage) providing there is no mention of Hashem’s name.

• A picture, a stamp, or an advertisement that has a posuk of Torah or a page of Talmud does not go in to shaimos,13 since it is not intended for learning. However if Hashem’s name (as long as it is readable) is printed on it, then it would require proper respect and disposal in shaimos. If it is not readable, it does not have kedusha.

• Audio cassettes, CDs, and videos do not have kedusha, even if one can hear or see words of Torah or Hashem’s name.14 The same is true

with a computer or a hard drive

One may place them in the garbage unless clearly indicated on the object that it contains Torah (like on a label). In that case, one should cover them or remove the indicator before placing it the garbage.

d’tashmish d’kedusha do not need to be placed in shaimos, but should not be used in a disrespectful way. They include a bima, paroches of the Aron Kodesh, 17 seforim cases, book sleeves, mezuzah nails, and tallis bags, as well as esrog boxes, shofar bags, and lulav covers (tashmish d’tashmish mitzvah). All of these are not kodesh as long as no pesukim of Torah are written on them.

01 òé’ áîåø å÷öéòä àå”ç ñé’ ÷ðã ò”ã äîâ”à ñ÷é”ã, åòé’ áòéï éöç÷ ñé’ ä, åáàâ”î àå”ç ç”ã ñé’ ìè, åáèåèå”ã áöé”à ç”â ñé’ à åéù îúéøéí áæä ø÷ áùòú äãç÷.

11 ùáåú éò÷á ç”â àå”ç ñ”é, ùå”ú áàø ùáò ñé’ î”â, ùå”ú ëðñú éçæ÷àì ñé’ ìè.

21 ùã”ç îòøëú ë’ ëìì é”á, òéï éöç÷ ñé’ ä, àçéòæø ç”â ñé’ ìá, àâ”î éå”ã ç”á ñé’ ÷ìã, ÷åáõ úùåáåú ç”á ñé’ å’.

31 ùå”ú ùáè äìåé ç”å ñé’ ç’, ùå”ú àáï é÷øä ç”á ñé’ ìâ, àâ”î éå”ã ç”á ñé’ ÷ìå.

41 àâ”î éå”ã ç”à ñé’ ÷òâ, öéõ àìéòæø çé”â ñ”à, åé”à ùàñåø ìîçå÷ ùîåú

Holy objects, whose purpose is to serve kedusha, need to be placed in shaimos. They can include an Aron Kodesh, a mantel of the Torah, a gartel of the Torah, a crown, an Etz Chaim and the paroches covering the bima, because the purpose of all these is to serve the Sefer Torah. In addition, mezuzah coverings, tefillin boxes, tefillin straps,15 tefillin bags, gidim of the Torah scroll and the bindings of seforim must be placed in shaimos. Some poskim say that one may use these items for another use (like using tzitzis as a bookmark in a sefer), which is kedusha instead of putting them in shaimos.16 This is in contrast to items that are of a higher level of kedusha, which must be put in shaimos.

Holy objects, which are used for a mitzvah directly, only have kedusha while in use. Once they are no longer in use for the mitzvah, they do not retain the same kedusha. Therefore, halachically one does not need to bury them in genizah and can dispose them in a respectful manner. A Baal Nefesh should be machmir and place them in shaimos or use them for holy matters.

Tashmishei mitzvah include tzitzis, arba minim, schach of a sukkah, walls of a sukkah, 18 and shofar, as well as tables, benches and shtenders dedicated for the use of Torah and tefillah, such as in a shul.

Objects that serve as tashmish

áæä àà”ë áî÷åí öåøê, áù”ê ñ÷é”ã ëúá ãå÷à áöåøê âãåì, åòé’ áîðçú éöç÷ ç”è ñé’ ñ”á.

7 âî’ ø”ä éç:, ùå”ú öôðú ôòðç ñé’ ÷öå îçîéø áæä, åòé’ áàâ”î éå”ã ç”á ñé’ ÷ìç å÷ìè, åéçå”ã ç”â ñé’ òç, åîðäâ áéú äøá )çá”ã( ìä÷ì áëúéáú á”ä áîëúáéí.

åøàä áæä áì÷åèé ùéçåú ç”å ò’ 091 åçë”ã ò’ 995.

8 áù”ê áéå”ã ñé’ ÷ò”è ñ÷é”à, áùå”ò àå”ç ñé’ ôä ñ”á, åáùå”ò äøá ñé’ ô”ä ñ÷”â, åáùå”ú úùáõ ñé’ á.

9 îùàú áðéîéï ñé’ öè, ëðñú éçæ÷àì ñé’ ìæ.

It is beyond the scope of this article to discuss the many halachos of respect and dignity we ought to have for holy objects while in use, prior to the burial. Additionally, it was not possible to cover the subject of the “burial site” and its halachic ramifications. ~

1 ãáøéí éá, á-ã, øù”é ùí, âî’ îëåú ëá., øîá”í éñåä”ú ô”å à-á,ùå”ò àå”ç ÷ð”ã îâ”à ñ÷”è, åáùå”ò éå”ã ñé’ øò”å.

2 ôø”î àå”ç ñé’ ÷ðã î”æ ñ÷è”å åáôñ÷é úùåáåú ùí ñ”â.

3 âî’ âéèéï ñ., ùå”ò àå”ç ùì”ã ñé”á åáîâ”à ùí, åáùå”ò äøá åîùð”á ùí, áàâ”î éå”ã ç”ã ìç,ã, áéçåä ãòú ç”ä ñé’ ë”å.

4 îâ”à àå”ç ÷ð”ã ñ÷”è, åáùå”ú áàø ùáò ñé’ î”â, åòé’ áàøåëä áòéï éöç÷ àå”ç ñé’ ä.

5 òé’ áîùðä äìëåú ç”å ñé’ ÷ô”ã.

6 áùå”ò éå”ã ñé’ øò”å ñòé’ é’ áäâää äçîéø

B: í¾îðš −¾−ô¾³ TASHMISHEI KEDUSHA

C: í¾îðšð ¾−ô¾³ð ¾−ô¾³ TASHMISH D’TASHMISH D’KEDUSHA

D: íî®ô −¾−ô¾³ TASHMISHEI MITZVAH

Chassidic Insights Into Pesach

Ridding Ourselves of the CH METZ WITHIN

Compiled by Dina Fraenkel

The night before Pesach , all Jews are commanded to search their homes for chometz by candlelight and collect the pieces to be burned the next morning.

There is a beautiful story of The Alter Rebbe, Rabbi Schneur Zalman of Liadi, author of “Shluchan OruchHaRav” and the “Tanya,” and his search for chometz in 5525 (1765).

The Alter Rebbe had traveled to Mezeritch earlier that year to study under the great Maggid. He returned home to his wife shortly before Pesach, fully prepared to apply all of his newly learned spiritual lessons to his daily life – especially the lessons he learned regarding bedikas chometz

The day before Pesach, the Alter Rebbe was so busy preparing to do the mitzvah of bedikas chometz, that he bearly ate (although he did not fast, because it is prohibited to fast during Nissan). Though his home only had one small room, the Alter Rebbe’s search lasted the entire night.

After finally finishing his search, the Alter Rebbe gave a kabbalistic interpretation of the words of the Mishnah: “/rbv rutk .njv ,t ihesuc rag vgcrtk rut” (On the eve of the fourteenth, we search for chometz by the light of a candle).

The Alter Rebbe explained, “thirteen” is numerically equal to the word “sjt” (one). Oneness is the knowledge of G-d and His existence. When one is on this level, there is no need to search. “Fourteen” symbolizes our seven emotional attributes sxj (loving kindness), vrucd (severity), ,rtp, (harmony), jmb (victory), suv (splender), suxh (foundation)

and ,ufkn (majesty), which are mirrored in the animal soul and the G-dly soul, where a search is required.

According to the Mishnah, the search must be by candlelight, for a candle represents the soul: ,nab wv rb hf” ost” (The candle of G-d is the soul of man). This search must include one’s entire self, all aspects of one’s soul and personality, just like the physical search for chometz which must include all of the crevices of one’s home.

This inner search is symbolic of the difference between chometz and matzah;  chometz rises, while matzah is flat. The rising of the chometz is like the inflated ego of one who is full of self-love and self-importance. Matzah, in contrast, represents humility (bittul), and one’s desire to submit oneself to the will of G-d.

Chometz and matzah also have another difference. .nj and vmn share two of the same letters, but .nj contains the letter “j”, while vmn contains the letter “v.” Ches and hey both look similar, having three sides with an opening on the bottom. In Chassidic texts, this represents an opening for sin, as hinted in the verse “Sin crouches at the opening” (Genesis 4:7). What differentiates the hey and the chess, is that the hey has an opening at the top, which represents rising above and beyond one’s self to do teshuvah.

This manifests itself in the inner struggle of man. A “chometz’dike” person, one consumed with self-importance, is more likely to give in to desire and rationalize sin. However, a person who is like “matzah,” and has bittul, is less likely to sin and will feel remorse after commiting a sin, using the “opening” to do teshuvah ~

P a s s o v e r D e s s e r t

Chocolate Cream Roll

5 ounces semi-sweet chocolate, chopped

7 eggs, separated

3/4 cup sugar plus 3 tablespoons sugar, divided

2 tablespoons sifted potato starch

3 tablespoons brandy, divided

1 teaspoon lemon juice

1/4 teaspoon salt

1-1/4 cups chilled whipping cream

Berry preserves Sugar (for sprinkling)

In top of double boiler, melt chocolate over simmering water, stirring until smooth. Remove from heat. Cool to room temperature, about 20 minutes. In mixer, beat egg yolks with 1/2 cup sugar until golden ribbon forms when beaters are lifted. Beat in potato starch. Slowly beat in chocolate and 2 tablespoons brandy.

In another bowl, beat egg whites with lemon juice and salt until soft peaks form. Gradually beat in remaining 1/4 cup sugar to stiff peaks. Stir 1/3 of the egg whites into chocolate mixture. Gently fold in remaining whites. Place parchment paper in an 11”x16”x1” jelly roll pan. Grease bottom and sides of pan and spread batter evenly. Bake at 350° for 25 minutes, until tester inserted in center comes out clean. Loosen cake from sides of pan with small sharp knife. Turn out onto towel sprinkled with sugar. Peel off parchment. Gently roll cake in towel, starting at long side. Whip cream; fold in remaining 3 tablespoons sugar and 1 tablespoon brandy. Carefully unroll cake. Spread cake with preserves, then whipped cream. Starting at one long side, using towel as an aid, roll up cake. Refrigerate. Sprinkle top with additional sugar. Cut into 1-inch slices. Makes 10 servings.

The Domino Foods family of sugar products, including Domino® Sugar, C&H® Sugar and Florida Crystals®, wants your Passover to be a special time as your family and friends gather. With a large portion of our products Kosher for Passover, it’s easy to make the holiday sweet. So from our family to yours, we wish you a joyous Passover season.

PASSOVER BROWNIES

4 oz. semi-sweet chocolate chips

2 sticks unsalted butter

2 cups granulated sugar

6 large eggs

Glaze (optional)

1/2 cup matzo cake meal

1/4 cup potato starch

2 tbs. Passover vanilla powder

1 cup chopped walnuts (optional)

12 oz. semi-sweet chocolate chips

1/4 cup potato syrup 1/4 cup strong coffee

Preheat oven to 3500F. Line a 9" by 13" baking pan with heavy duty foil and spray with cooking spray or equivalent. In a saucepan or microwave, melt together the chocolate chips and butter. In a large mixing bowl using an electric mixer, beat the eggs and sugar together at high speed until light and fluffy. Combine the matzo cake meal and potato starch. Add the melted chocolate alternately with the dry ingredients to the egg mixture until just blended. Stir in the nuts and vanilla. Pour into the pan and bake 40 minutes or until set. Remove from oven and cool on rack.

Glaze: Combine the chocolate, potato syrup and coffee and place over heat or in microwave until the ingredients are melted together. Stir well and pour over the cake.

Makes 24 brownies.

©2008 Domino Foods, Inc.

All our sugar products are Kosher and Kosher for Passover, excluding Confectioners, Sugar 'N Cinnamon and Pure D'Lite sugars which are not Kosher for Passover.

WHO’S BEHIND THE ~

BEHIND

Interview with Rabbi Dovid A. Steigman

KS: Where did you grow up?

RS: I grew up in London, England and learned in yeshiva in Brunoy, France; K’far Chabad, Israel; and, Yeshivas Toras Emes in Jerusalem, Israel. As a bochur in yeshiva, I was trained in safrus (ritual scribal arts) and after yeshiva I was trained in shechita (ritual slaughter).

KS: What did you do after yeshiva?

RS: After yeshiva, I married my wife Shulamit in 1969 and we moved to Lod, Israel. In Lod, I worked as a sofer (scribe), writing mezuzos, tefillin, megillos, etc.

KS: When did you get involved in hashgacha work?

RS: I first started working in hashgacha in 1970 for London Beth Din.

KS: You were trained in shechita What companies did you shecht for over your career?

RS: I was a shochet for many different companies, including: Ribco (Rochester, NY), Falls Poultry, Sunflower (York, NE), Essen Chicken (Boston, MA), and a shechita in Mexico.

KS: When did you start working for the ~?

RS: I started working for the ~ in 1988, as a shochet in Boston.

KS: What is your current position at the ~?

RS: I am the Rabbinical Coordinator for Platinum Accounts. Essentially, I oversee the largest companies certi-

fied by the ~, including Kraft, Snapple, ConAgra, Cargill, Kerry, DSM, Danisco, and others.I work with a great team of people to ensure that every product we certify meets our stringent kashrus standards and that our companies are provided with a high level of customer service.

KS: What makes the ~ a special place to work?

RS: I like working at the ~, because of the combined effort and team spirit of all the special people, who are well versed in halacha and the latest technology, that work here. The atmosphere is truly one of a cohesive, bonded unit.

KS: What is best thing about working at the ~?

RS: The best thing about working at the ~ is the free coffee (just kidding!). No, really, the fact that everyone can offer his/her own opinion on a matter without fear of being penalized is a really positive aspect about working at the ~

KS: How would you describe the ~ today?

RS: The ~ embodies the highest level of kashrus and technology and is a global leader in kosher certification. The success of the ~ is based on the fact that each employee has a different strength and the entire agency relies on those individual strengths in order to form the most competent team of experts. ~

Rabbi Steigman

What Other People Say About Rabbi Steigman

I have known Rabbi Steigman for over forty years and I can truly say that he exemplifies the trait of - good in the eyes of Heaven and good in the eyes of man. He has shown real mesiras nefesh for kashrus over the years by not being afraid of the most powerful figures in kashrus and always having the strength to stand up and speak the truth. With all of Rabbi Steigman’s fine qualities, it is no wonder that he was especially well liked by my father, Rabbi Berel Levy, ob”m. While standing up for halacha and the highest standards of kashrus, Rabbi Steigman has always displayed a certain charm that makes it impossible not to love him.

Rabbi Don Yoel Levy, Kashrus Administrator, ~ Kosher Certification

Rabbi Steigman is a pleasure to work with. He goes the extra mile to make sure that everything gets done in a manner that satisfies the highest kashrus standards and with excep- tional customer service.

Estee Butman, ~ Account Representative, Platinum Accounts

Rabbi Steigman is well versed in all kashrus aspects of the “Shulchan Oruch,” to the extent that he is able to explain com- plicated concepts to the talmid chacham and layman alike. In addition, Rabbi Steigman has the unique capacity to relate to our clients and explain our standards without making them feel inferior. Working with Rabbi Steigman has taught me a vital lesson: If we have respect and perseverance we can achieve anything we want to, respect for the many diverse people we deal with on a daily basis and perseverance in trying until we get it right. That is a formula for success.

Rabbi Yossi Pels, ~ Executive Account Manager

Ihave known Rabbi Dovid Steigman for many, many years. Through his many years of working in kashrus, he is ex- tremely knowledgeable in all areas of hilchos kashrus. When needed, he does not hesitate to say that he does not know something and needs to find out about it. It is always a pleasure to talk to and work with him, because of his emes, fine middos and derech eretz towards others.

Nirbater Rav

“I have known Rabbi Steigman for over forty years and... he exemplifies the trait of tov l’shomayim v’tov l’brios.”

– Rabbi Don Yoel Levy, Kashrus Administrator, ~ Kosher Certification

HaRav Aaron Teitelbaum, êW¬−ñ¾

èåá ìùîéí åèåá ìáøéåú

Global Questions

ðùúðä äìéìä

“Why is this night different from all other nights?”

Jewish children all over the world will recite the “Ma Nishtana” at the Pesach sedarim.

Can you match each version to its language?

INSTRUCTIONS: Fill in the number corresponding to the correct language in the blank box, for example, 2=Yiddish

Farvoss iz di nacht fun Pesach anderish fun alle nacht fun a gantz yahr?

Wei shen mo jin wen bu tong yu qi ta yie wen?

Cherah een shab ba’ah shab hayeh deegar fargh dareht?

Pourquoi cette nuit se distingue-t-elle de toutes les autres nuits?

Was zeichnet diese nacht vor allen anderen nachtenaus?

Che differenza c’e fra questa e tutte le altre notti?

Kuanto fue demud’ad’a la noce la esta, mas ke tod’as las noces?

Chem otlichayetsya eta noch ot vsekh drugikh nochei?

Miert ish oyan mash ez az ayel minden mash ayelnel?

¿Por qué esta noche es diferente a todas las demás noches?

HOW DID YOU DO?

6 or more correct: You might be a chacham

2-5 correct: You might be a taam

0-1 correct: She’eino yodea lishol?

For answers, please visit www.kosherspirit.com

How good are you at finding chometz?

Can you find the hidden slice of bread () somewhere in this issue? Can’t find it? Visit www.kosherspirit.com to see the answer!

On Shmittah

> Less than 3 decades ago, only 200 farmers observed Shmittah; today, close to 5,000 farmers observe Shmittah! Many of these farmers spend their days learning in kollel, instead of working the fields.

> Just as the Shabbos day blesses the other 6 days of the week, the Shmittah year blesses the next 6 years - “Kli Chemdah,” Parshas Behar

> It says in the Mechilta (Parshas Beshalach), “From here Rabbi Shimon said, ‘The Torah can be expounded only by those who eat the mann.’” The Jewish people were able to accept the Torah only when they lived in a situation that was beyond the normal boundaries of nature. Therefore, the giving of the Torah was preceded by the giving of the mann, to raise the people to a supernatural standard. Now, through the mitzvah of Shmittah, the Jewish people are removed from the regular limitations of nature. It is completely unheard of for a nation to collectively cease all agricultural activity for an entire year. Our nation only survives the year of Shmittah because Hashem gave a brocha to the Jewish people that they should survive the Shmittah year beyond the limitations of nature. The mitzvah of Shmittah was given to the Jewish people in order to raise them to the level of those who eat mann. In this way, they were able to conceive the depths of the Torah’s wisdom as did their ancestors at Har Sinai.

Question & Answer

A Heavenly Investment

G-d made a huge investment in taking the Jews out of Mitzrayim – he sent the ten plagues, split the sea, changed the order of nature, etc. Was it really worth it? One might think that maybe for the Jews of yesteryear it was worth the effort, but looking at the Jewish people today, was G-d’s efforts worthwhile?

In the Haggadah it says:

Pesach Tidbits

“In every generation, a person is obligated to regard himself as if he had left Egypt...”

It was not only our ancestors whom Hashem redeemed from Egypt; He redeemed us as well, as implied by the verse: ‘He brought us out from there, so that He might bring us to the land He swore to our fathers, and give it to us.’ (Deuteronomy 6:23) Yes, our Torah and mitzvos today are just as precious, if not more, to Hashem. So yes, Hashem’s investment in Yetzias Mitzrayim was well worth it... just for us!

> During the year, some Chassidim, including the followers of the Rebbe of Ropshitz and the Tzanzer Rebbe, have the custom to make the brocha “she’hakol” on potatoes, but when using potatoes for karpas at the Pesach seder, they make the brocha “ha’adamah.” – The Ropshitz Haggadah

> Hydroponics is a popular method of growing large, insect-free plants – especially in places with poor soil conditions. There are many halachic questions and opinions regarding the use of hydroponics (especially in Israel), including: shmitta, brochos, terumos and maaseros, and using hydroponics at the Pesach sedarim. Ask your local Orthodox rabbi what opinion you should follow.

- “Dibros Kodesh” of the Strickover Rebbe

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