why were the hasidim at the nunnery?

Four novice nuns were about to take their vows. Dressed in their white gowns, they came into the chapel with the Mother Superior and were about to undergo the ceremony to marry them to Jesus, making them Brides of Christ.

Just as the ceremony was about to begin, four Hasidic Jews with yarmulkes, long sideburns and long beards came in and sat in the front row.

The Mother Superior said to them, “I am honored that you would want to share this experience with us, but do you mind if I ask you why you came?”

One of the Hasidic Jews replied, “We're from the groom's family.”

a new dayenu for Israel

Dayenu, the famous and beloved song, recited around the world at Passover Seders, is one of the oldest passages in the Haggadah. The song details the miracles experienced by the Jewish People from the time of the Exodus to the building of the Temple. Is there a better time than Passover to remind ourselves of the many “modern miracles” of Israelis and Jews around the world in modern times? From establishing the State to our efforts to build a democratic, tolerant and open society, our story continues to one of striving toward a better society.\

In this spirit and in recognition of the achievements of Zionism, let’s add “A New Dayenu” to our seder tables.

If we had returned to Israel after two thousand years and had not established the State of Israel – Dayenu.

If we had established the State of Israel and had not founded cities and made the desert bloom – Dayenu.

If we had founded cities and made the desert bloom and had not absorbed millions of olim – Dayenu.

If we had absorbed millions of olim and had not revived the Hebrew language – Dayenu.

If we had revived the Hebrew language and had not developed a unique Israeli culture – Dayenu.

If we had developed a unique Israeli culture and had not established a myriad of social action organizations to improve society – Dayenu.

If we had established a myriad of social action organizations to improve society but had not developed innovative technologies which benefit the entire world – Dayenu.

If we had done all of this and even more, but had not returned to Israel -
Could we still say “Dayenu?”

courtesy American Zionist Movement; clicking on the above image brings you to the AZM website where you can also download a PDF version of A New Dayenu

My Pesah videos

Seder Plate Basics for Passover JewU 23 Rabbi Jonathan Ginsburg
http://www.youtube.com/watch?v=cYfOHBK-OoU

Passover Haggadah explained briefly JewU 6 Rabbi Jonathan Ginsburg
http://www.youtube.com/watch?v=N1Evb6RMeSk

Kosher for passover 1 how to jewu 400 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=ifpsp6NKKrA
KOSHER FOR PASSOVER 2 JEWU 401 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=PSLGFyjRDcc

Passover Quick bad Pesah humor jewu 407 Rabbi Jonathan Ginsb
http://www.youtube.com/watch?v=nvh3ldRmkZQ

Passover joke: Why is this night JewU 5
http://www.youtube.com/watch?v=-sIASzsiIu8


Passover song Chad gadya the little goat explained JewU 4 Rabbi Jonathan Ginsburg

http://www.youtube.com/watch?v=3uNM5yDk86I

Is the Exodus from slavery true Shmot 13/54 jewu 314 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=eGRQq9Tww4Y

Pesah Passover seder songs and prayers 1Jewu 379 Rabbi Jonathan Ginsburg
http://www.youtube.com/watch?v=561p4_WJ4V8


Pesah Passover seder songs 2 Jewu 380 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=pRaBc-WjFLE

The 4 Passover questions in Yiddish -Yiddish 1
http://www.youtube.com/watch?v=fPFH-O247BA

Child friendly pesah seder tips Jewu 397 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=AKZ3UUt8yc4

Parashat Bo 15/54 Exodus 10 Jewu 340 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=hOsEiDqIPOM


Kitniyote Legumes on Pesah? Jewu 541 Rabbi Jonathan Ginsburg
http://www.youtube.com/watch?v=qOj_81bacTU
Pesah transformed rituals Rabbi Jonathan Ginsburg jewu 483
http://www.youtube.com/watch?v=6uHVaiX-8dY

Pesah's 5 names and meanings Rabbi Jonathan Ginsburg jewu 482
http://www.youtube.com/watch?v=WZlZ47RPWJ8


Haftarah ezekiel's dry bones and isaiah's messianic prophecy jewu 409 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=QSvRC9UmyvM

love poetry in the Bible Shir hashirm pesah Jewu 408
Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=l6ipembuHx4
1st day haftarah
Pesah haftarah 1-are you with us or against us Jewu 405 Rabbi Jonathan Ginsburg www.jewu.info
http://www.youtube.com/watch?v=D3P-Vu2x2Ck
2nd day haftarah

King Josiah, renewing bris, extirpating idolatry , Jewu 406
http://www.youtube.com/watch?v=G3jwZYbZvSo

Omer-the 49 day period between Passover and Shavuot Jewu 36 Rabbi Jonathan Ginsburg
http://www.youtube.com/watch?v=3b9nwpvzgSI

bar mitzvah invite

BAR MITZVAH INVITATION


It is with great stress, emotional and physical fatigue and incredible financial sacrifice beyond comprehension, that we invite you to join us as our wonderful son

Jacob Adam

is called to
the Torah as a Bar Mitzvah
on Saturday, May 12th - (Yes, we realize it is Mother's Day Weekend) at

Temple Israel
14 Coleytown Road
Westport, Connecticut 06880

at the ungodly hour of 9:00 am
even though you don't really need to be there until 10:20 am to catch the
real action.

If you make it through the three hour service, please skip the kiddush
(it's just cookies and cake) and join us instead for an overly ostentatious Kosher (my husband's idea) evening meal, which starts at 7:00
PM, (not 8:00 PM or you will miss out on the 2000 canapes) at

Birchwood Country Club
25 Kings Hwy South
Westport, CT 06880
(which we had to join just for this event and
you would not believe the initiation fees).

You will be in the presence of lots of boisterous and expensive entertainment and 60 to 70 unruly pre-teens wearing expensive dresses, funny
hats,fake bling and brand new white ankle socks as well as 80-100 middle-aged+ adults, some balding, some with bad toupees, most professionally coiffed, designer attired galore with lots of REAL bling and most "tootsed"
to the nines. At least one third will be hormonally challenged and some will act stupid while under the influence. Some will not even know where or
who they are. Some will complain about the food. Blah Blah Blah.

Please have the courtesy of showing up if you have RSVP'd that you are attending or you will be billed $210.00/plate if you are a no-show.
Please RSVP as soon as you get this invitation and not a day before the cut-off date. I can't take the stress.

The gift of choice is either green, or contains a routing and account number. "Off the top of your head" gifts and Gift Cards are a waste of your
time and ours.

Hope you can make it!
Lisa and David Miller

Dress: Black Tie Optional
Theme: 007 James Bond

BYO yarmulke.

what's wrong with Conservative Judaism

By Mitchell Landsberg, Los Angeles Times

April 12, 2011
Reporting from Las Vegas=97

Three hundred rabbis walk into a Las Vegas martini lounge. Bartenders
scramble to handle the crowd =97 the rabbis are thirsty. Suddenly, an Elvis
impersonator takes the stage.

We are faced with two possibilities.

One, this is the beginning of a joke.

Two, they don't make rabbis the way they used to.

The Rabbinical Assembly, the clerical arm of Conservative Judaism, would
have you believe the second message, or something like it. That's why it
launched its 2011 convention with a martini reception at a Las Vegas
synagogue. The gathering was billed as an attempt to "rebrand" the
Conservative movement, which has seen alarming declines in membership in
recent years.

"We are in deep trouble," Rabbi Edward Feinstein of congregation Valley Bet=
h
Shalom in Encino told the convention the next day. "There isn't a single
demographic that is encouraging for the future of Conservative Judaism. Not
one."

Those words could apply equally to a number of U.S. religious denominations=
,
especially liberal Protestant and Jewish faiths. Membership is falling;
churches and synagogues are struggling financially; and surveys show robust
growth among the ranks of those who declare no religious affiliation.

The situation may be especially alarming to the Conservative movement
because it was, for many years, the largest denomination in American
Judaism. It was the solid center, more traditional than Reform, more open t=
o
change than Orthodoxy.

A decade ago, roughly one of every three American Jews identified as
Conservative. Since then, Conservative synagogue membership has declined by
14% =97 and by 30% in the Northeast, the traditional stronghold of American
Judaism.

By 2010, only about one in five Jews in the U.S. identified as Conservative=
,
according to the American Jewish Congress.

The Reform and Orthodox movements also saw declines, although not nearly as
steep. Reform Judaism for a time claimed the most adherents, but today that
distinction goes to people who identify themselves as "just Jewish," meanin=
g
they don't associate with any of the traditional denominations. Many are
entirely secular.

"We're all in trouble," said Rabbi Julie Schonfeld, executive vice presiden=
t
of the Rabbinical Assembly and one of those trying to save the Conservative
movement. Correcting herself, she said, "We're not in trouble, but we're in
urgent need of rethinking the institutions of Jewish life."

Conservative Judaism has many strengths. It includes some of the most
vibrant congregations in American religious life and some of the most
prominent rabbis, among them David Wolpe of Los Angeles' Sinai Temple,
Bradley Shavit Artson, dean of the Ziegler School of Rabbinic Studies, also
in L.A., and Harold Kushner of Natick, Mass., author of "When Bad Things
Happen to Good People."

But as the rabbis gathered at a Las Vegas resort =97 a relatively sedate sp=
ot
far from the Strip =97 much of the talk was about the urgent need for chang=
e.

The movement's problems, many agree, begin with its name, which has nothing
to do with political conservatism and doesn't accurately describe a
denomination that accepts openly gay and lesbian rabbis and believes the
Bible is open to interpretation. But that's just for starters.

Deep dissatisfaction with the organizations that lead Conservative Judaism
prompted a number of influential rabbis in 2009 to demand urgent change,
warning, "Time is not on our side." The group won promises of substantial
change from the United Synagogue of Conservative Judaism, which represents
Conservative congregations, and helped prompt reforms in the institutions
that train and represent rabbis.

A similar revolt by prominent Reform rabbis preceded that denomination's
continuing effort to reinvent itself, a project launched at L.A.'s Hebrew
Union College last November.

So what does it mean for a religious movement to reinvent or rebrand itself=
?

"It's one thing for a corporation to say 'We're going to reinvent
ourselves,'" said David Roozen, director of the Hartford Institute for
Religion Research.

"Sometimes they get into another business," he said. "A religion =85 can
evolve, it can be reinterpreted, you can express it in a slightly different
style, but you can't just be doing Judaism one day and say 'I'm going to
sell cars' the next."

The Conservative rabbis won't become car salesmen, but they batted around
some fairly radical ideas and predictably stirred up some opposition.

There was talk of eliminating membership dues for synagogues or switching t=
o
a la carte "fee-for-service" plans =97 so that a parent who wants only to s=
end
his or her child to religious school won't also be paying to support the
congregation's other programs. But some said dues give congregants a vital
sense of ownership.

Wolpe, the Sinai Temple rabbi, said the movement needs a slogan, one that's
short enough to fit on a bumper sticker. He suggested "A Judaism of
Relationships."

"We don't have a coherent ideology," he told his fellow rabbis. "If you ask
everybody in this room 'What does Conservative Judaism stand for?' my guess
is that you'd get 100 different answers.... That may be religiously a
beautiful thing, but if you want a movement, that's not such a hot result."

His suggestion drew a withering reaction from Rabbi Jeremy Kalmanofsky of
Congregation Ansche Chesed in New York. "I'm not selling shoes," Kalmanofsk=
y
said. "I'm selling a spiritual path."

Younger rabbis, among them Josh Heller of Sandy Springs, Ga., said it was
important to reach young people where they live, which is often online. But
some of their older counterparts seemed uncomfortable, or unfamiliar, with
social media.

And then there was the name. Some prefer Conservative, which was adopted
when the movement began in the 19th century. It denotes the founders'
determination to conserve the best of Jewish tradition while being open to
prudent change. But others said it is one reason the movement is seen by
young people as being hopelessly uncool.

One suggestion: Change it to Masorti, a Hebrew word meaning "traditional"
that is used by Conservative Jews in Israel and Europe.

"If we really want to appeal to the new generation, if you want to create a
real worldwide movement =85 we need a common name, and I think it needs to =
be
a Hebrew name," said Rabbi Felipe Goodman of Temple Beth Sholom in Las
Vegas.

As the meeting ended, there were pledges to work toward meaningful change.
One example of what that might look like is an effort to employ a new
definition of kosher food that would require ethical treatment of the
workers who produce it =97something that is being called *magen tzedek,* or
"seal of justice."

"This is an answer for Conservative Judaism because it's about the
marketplace, it's about the public square," said Rabbi Morris Allen of
Mendota Heights, Minn., who is leading the effort. *Magen tzedek*"shifts th=
e
entire message of who we are as a religious community. Suddenly, it's about
more than just what is said at the prayer service on Saturday morning."

*mitchell.landsberg@latimes.com*

Notes from Aipac on the parasha Achrei mot

Parashat Achrei Mot & Passover

Critical Context

After the death of the two sons of Aaron (Leviticus 16:1) אחרי מות שני בני אהרן (ויקרא טז:א)

Why does the Torah mention the deaths of Nadab and Abihu, which were already recorded in the bible (see Leviticus 10:1-2), when describing the Yom Kippur service in the Tabernacle? Rashi (on 16:1) explains that their fate is recalled to remind Moses about their improper behavior during the priestly service: “Rabbi Elazar ben Azaryah would tell a parable of a sick man who visited a doctor that told him, ‘Don’t eat cold food, nor sleep in a damp place.’ Another doctor came and said to him, ‘Don’t eat anything cold nor sleep in a cold space, lest you die as so-and-so did.’ The latter urged him more than the former.” As such, recalling the deaths of Nadab and Abihu was intended to serve as a more powerful warning to follow the proper protocol of the Yom Kippur service.

While the mentioning of Aaron’s sons in our parashah may seem odd, when we understand the context we can appreciate the Torah’s true intention. Nowadays, understanding contexts remains as important as ever. As the United Nations Human Rights Council (UNHRC) moves to take action against Israel based on the findings of the Goldstone Report, the author’s recent retraction, as well as a separate report from a Palestinian rights group, puts Israel’s actions in Gaza in their proper context.

In a Washington Post op-ed, Justice Richard Goldstone acknowledged serious errors and factual inaccuracies in the U.N. commissioned report bearing his name. Goldstone went further to say that “the allegations of intentionality [of killing civilians] by Israel were based on no evidence.” Conversely, he stated plainly that Hamas “rockets were purposefully and indiscriminately aimed at civilian targets.” In his original report, Goldstone overlooked the basic fact that Israel faces an adversary that intentionally places civilians in harm’s way to gain a military and political advantage. This fact has now come into greater focus with the recent condemnation of Hamas by a Palestinian human rights group. The New York Times reported that the Palestinian Center for Human Rights in Gaza “took the unusual step...of condemning the building and storage of anti-Israel rockets in densely populated areas, a practice that has led to injuries and deaths of civilians. The Palestinian Center for Human Rights said that locally produced projectiles had fallen on homes in Gaza or exploded in factories where they were made or stored.” Israel has long provided visual evidence of Hamas’ use of human shields and storage of weapons in civilian areas. For more on Justice Goldstone’s retraction of the Goldstone Report, click here. For more on Hamas, click here.

Like the Torah’s mention of Aaron’s sons, when we consider the Goldstone Report’s findings—and Hamas’ terrorist tactics—in their proper context, the intention becomes clear. Now, the United States should press the United Nations to nullify the Goldstone Report and take no further action as a result of its inaccurate findings. 

Tradition for All

Let all those in need come and make Pesach (Passover Haggadah) כל דצריך ייתי ויפסח (הגדה של פסח)

Helping those in need celebrate Passover has long been an integral part of Jewish tradition. Indeed, it is customary to donate each year to special ma’ot chitin, funds for the poor to help offset the additional expenses of the holiday. We explicitly express this generosity as we sit down to the seder. In the opening paragraph of ha lachma anya, we recall the “bread of poverty” that the Jewish nation ate throughout the ordeal of slavery in Egypt, and invite the poor to join us by saying: “Whoever is hungry, let him come and eat; whoever is in need, let him come and celebrate the Passover festival.” In remembrance of our hunger in Egypt, we offer to share our wealth with those in need.

Caring and giving to others are core values that underlie the celebration of Passover. In this spirit, a unique Israel Defense Forces delegation is helping bring relief to the Jews in Japan who have seen their homes, and any hope for carrying out their Passover traditions this year, decimated.

Tzvi Yehuda Mansbach, a lieutenant in the Israel Defense Forces rabbinical corps, is just the man to bring that hope back to life. Mansbach recently arrived in Minamisanriku, Japan with 60 members of an IDF aid delegation, and has been tending to the spiritual needs of the delegation members as well as the local community. According to Yediot Achronot,Mansbach also brought “seder kits” for each soldier, and extra kits for “Tokyo’s Jewish community, who will most likely find it hard to provide themselves with matzos, wine and Passover Haggadahs for the holiday.” As these soldiers help the local Jewish community celebrate Passover, they are also following in the Jewish tradition of supporting the less fortunate. In fact, the aid delegation “includes 50 doctors and brought with it 62 tons of medical equipment and 18 tons of humanitarian aid, including some 10,000 coats, 6,000 blankets, 8,000 gloves and 150 portable toilets.”

Each year as we begin our seder, we symbolically invite the disadvantaged, promising to provide them with their Passover needs. This year, the IDF took that promise to heart, taking incredible steps to ensure that the Jews of Japan would be able to maintain tradition, and supporting the needy victims of the recent natural disasters. 

Modern Persecution

In every generation (Passover Haggadah) שבכל דוד ודור (הגדה של פסח)

During the seder, before the actual retelling of the story of the Exodus, we remind ourselves that “In every generation they rise up against us to destroy us.” In his commentary to the Haggadah, Rabbi Joseph B. Soloveitchik connects the relevance of this phrase to our modern lives, stating that the night of the seder represents not just a ceremony of remembrance, but a ceremony of experience: “We inform the listener that our method is one…of translating the past into the present, of identifying memory with reality. The parashah tells us that we are a lonely people, that we are all a band of wandering Arameans facing hostility” (The Seder Night: An Exalted Evening p. 58).

On the night of the seder, as we stress the connection between past hostility towards the Jewish people with present threats, we must look at our world and take note of the continuing movement to undermine Israel’s legitimacy.

In a recent address, House Democratic Whip Steny Hoyer decried the ongoing efforts to delegitimize Israel and spread anti-Semitism throughout much of the Arab world, The Jerusalem Post reported. “If this is a new era of openness in the Middle East, then the work of defending Israel from ideological attacks becomes even more pressing,” Hoyer said. “That’s because, if this is a new era of openness, it matters more than ever that the Arab people have a view of Israel unclouded by bigotry.” This would not be easy work, due to “the lingering effect of generations of anti-Semitic propaganda and incitement of hatred.” Rep. Steve Chabot (R-OH), chairman of the House Foreign Affairs Middle East subcommittee, echoed Hoyer’s sentiments, emphasizing the continued efforts to undermine Israel in the halls of the United Nations: “When it comes to the delegitimization of Israel, one need look no further than New York, [to] the United Nations,” he said. “The discredited UN Human Rights Council is at the heart of [the] anti-Israel movement.”

The authors of the Haggadah remind us that the Passover story never really ended, and that the tragic saga of anti-Semitism merely began in Egypt. Sadly, one need only read the news to see just how right they were. 

Kosher for pesah?

Everything you ever wanted to know about keeping kosher for Pesah


The Torah prohibits the ownership of חמץ (leaven) during the festival of Pesah. Because of this restriction, Pesah is the Jewish
festival that requires the most preparation. This Rabbinical Assembly Pesah Guide provides a brief outline of the policies and
procedures relevant to preparing a home for Pesah.
With significant changes in the nature and manufacture of kitchen products and foodstuffs, new policies are required to
maintain a kosher-for-Pesah kitchen. As well, there are many significant differences of opinion among rabbis regarding the laws
of Pesah. This guide is intended to help families maintain a Pesahdik home in accor home in accordance with the principles of Conservative dance with the principles of Conservative
Judaism and its understanding of Jewish Law.
KASHERING OF KITCHEN APPLIANCES AND UTENSILS:
It is customary (and easiest) to remove the utensils and dishes that are used during the year, replacing them with either new
utensils or utensils reserved for exclusive use on Pesah. This is clearly not feasible for major kitchen appliances and may not
even be possible for dishes and utensils. There is a process for kashering a variety of utensils and appliances.
The general principle used in kashering is that the way the utensil absorbs food is the way it can be purged of that food
(פולטו כך כבולעו - ke-volo kach pol-to). This principle operates on the basis of the quality or intensity of how the particular item
absorbs food. Kitchen items used for cold food can be kashered by rinsing, since no substance has been absorbed by the dish
or glass. Items used on a stove absorb the food and thus need a stronger level of action, namely expelling the food into boiling
water through a process called הגעלה (hag'alah). The most intense form of kashering applies to items used directly on a fire or
in an oven and these utensils require a process of kashering called ליבון (libbun), which burns away absorbed food


Specific items are covered below.
a. To kasher metal pots, silverware, and utensils, thoroughly clean the item with soap and water. Then, following a strict
24-hour waiting period during which the item is not used, immerse the item in water that has been heated to a rolling
boil (הגעלה - hag'alah). For pots and pans, clean handles thoroughly. If the handle can be removed, one must remove
it for a more thorough cleaning. To effect הגעלה (hag'alah), the item must be completely exposed to the boiling water.
Pots and pans are either immersed in a larger pot of boiling water (for large items, this may be done one section at a
time), or filled with water brought to a rolling boil, after which a heated stone is dropped into the pot, causing the
water to overflow to cover the sides of the pot. In the case of silverware, every part of each piece must be exposed to
the boiling water. Following this הגעלה (hag'alah) process, each utensil is rinsed in cold water.
b. Heavy-duty plastic items, including dishes, cutlery or serving pieces, provided they can withstand very hot water and
do not permanently stain, may be kashered by הגעלה (hag'alah). If there is some doubt as to whether a particular item
can be kashered, consult your rabbi or religious authority.
c. Purely metal utensils used in fire must first be thoroughly scrubbed and cleaned and then must be subjected to direct
fire ליבון (libbun). To accomplish this, place the item in a self-cleaning oven and run it through the self-cleaning cycle,
or use a blowtorch. The use of a blowtorch is a complicated and potentially dangerous procedure and may result in
discoloration or warping of the metal item being purged. Exercise caution when performing ליבון (libbun). Metal
baking pans and sheets cannot be kashered because they require direct fire, which will cause warping.
d. Earthenware (china, pottery, etc.) cannot be kashered. However, fine chinaware that was stored and not used for ove
a year may be used after thorough washing. This china is considered pareve and may be designated for meat or dair and may be designated for meat or dairy y
use.
e. Ovens and ranges: Every part that comes in contact with food must be thoroughly cleaned. This includes the walls
and the top and bottom of the oven. The oven or range should then be heated at its highest possible temperature. The
oven should be heated at maximum heat for an hour; the range top should be heated until the elements turn red and
glow. Parts of the range top around the elements that can be covered should be covered (usually with aluminum foil),
and carefully heated. After a general and careful cleaning, a self-cleaning oven is put through the full cleaning cycle
while empty. Following this process, the oven should be cleaned again to remove any ash. If the oven was very dirty
to begin with, two cycles may be needed to assure a thorough cleaning.
f. Smooth glass-top electric ranges require kashering by ליבון (libbun) and עירוי (iruy) (pouring boiling water o ) (pouring boiling water over the ver the
surface of the range top). First, clean the top of the range thoroughly; then turn the coils on maximum heat until they
are red-hot. Then carefully pour boiling water on the surface area, over and around the burners. The range top may
now be used for cooking.
g. Microwave ovens that have

Microwave ovens that have no convection option should be thoroughly cleaned. Then place an eight-ounce cup of
water inside the oven and microwave until the water almost disappears. (At least 6 of the 8 ounces need to evaporate.)
Do not heat until the water is completely evaporated, as this may damage the oven. A microwave oven that has a
browning element cannot be kashered.
h. Convection ovens are kashered like regular ovens. When cleaning, be sure to thoroughly clean around the fan.
i. Glass dishes used for eating and serving hot food are to be treated like any dish used for eating and serving hot food.
These dishes may be kashered by cleaning and then immersing in boiling water הגעלה (hag'alah). Glass cookware is
kashered in the same method used for a metal pot (see paragraph "a" above). The issues regarding glass bakeware are
complex. Some authorities allow glass bakeware to be kashered, while others do not. Drinking glasses or glass dishes
used only for cold foods may be kashered by a simple rinsing. Some follow the custom of soaking them in water for
three days.
j. A dishwasher needs to be cleaned as thoroughly as possible, including the inside area around the drainage and
filters. Then run a full cycle with detergent (with racks inserted), while empty. After 24 hours of not being used, the
dishwasher is again run empty (with racks inserted), and set on the highest heat for the purpose of kashering. If the
sides of the dishwasher are made of enamel or porcelain, the dishwasher cannot be kashered for Pesah.
k. Other electrical appliances can be kashered if the parts that come in contact with חמץ (hametz) are metal and are
removable, in which case they may be kashered like all other metal cooking utensils. If the parts are not removable,
the appliances cannot be kashered. We recommend the purchase of small appliances designated for strictly Pesah use,
thus avoiding the difficulty of kashering these appliances.
l. Tables, cabinets, and counters should be thoroughly cleaned and covered for Pesah. Suitable coverings include: contact
paper, regular paper, foil, or cloth that does not contain חמץ (hametz) (e.g. treated with star ) (e.g. treated with starch made of ch made of חמץ - hametz).
Note that the covering material should be made of material that is not easily torn.
m. Many countertop surfaces can be kashered simply by a thorough cleaning, a 24-hour wait, and עירוי (iruy) (pouring
boiling water over surfaces). For עירוי (iruy) to be effective for kashering, the sur ) to be effective for kashering, the surface must have no hairline cracks, face must have no hairline cracks,
nicks or scratches that can be seen with the naked eye. Plastic laminates, limestone, soapstone, granite, marble, glass,
Corian, Staron, Ceasarstone, Swanstone, Surell, and Avonite surfaces can be kashered by עירוי (iruy). A wood sur ). A wood surface face
that does not contain scratches may be kashered by עירוי (iruy). Ceramic, cement, or por ). Ceramic, cement, or porcelain countertops cannot be celain countertops cannot be
kashered by עירוי (iruy). The potential effectiv ). The potential effectiveness of eness of עירוי (iruy) depends on the material of which the counter was
made. A full list of counter materials that can be kashered (according to their decisors) may be found on the website
of the Chicago Rabbinical Council (CRC).
n. A metal kitchen sink can be kashered by thoroughly cleaning and scrubbing the sink (especially the garbage catch),
letting it sit for 24 hours, and then carefully pouring boiling water over all the surfaces of the sink, including the lip.
A porcelain sink cannot be kashered, but should be thoroughly cleaned and used with Pesah dish basins and dish
drains, one each for dairy and for meat.
o. Non-Passover dishes, pots, utensils, and חמץ (hametz) foods that have been sold (see belo ) foods that have been sold (see below) should be separated, w) should be separated,
covered, or locked away to prevent accidental use
Food
The Torah prohibits the ownership of חמץ (hametz) (flour, food or drink made from the pr ) (flour, food or drink made from the prohibited species of leavened grain: ohibited species of leavened grain:
wheat, oats, barley, rye or spelt) during Pesah. Ideally, we burn or remove all חמץ (hametz) from our premises. I ) from our premises. In some cases, n some cases,
however, this would cause prohibitive financial loss. In such cases, we arrange for the sale and subsequent repurchase after
Pesah of the חמץ (hametz) to a non-Jew ) to a non-Jew. The transfer, . The transfer, חמץ מכירת (mekhirat hametz), is accomplished b ), is accomplished by appointing an agent, y appointing an agent,
usually one's rabbi, to handle the sale. This must be considered a valid and legal transfer of ownership and thus the items
sold must be separated and stored away from all other foods and supplies. At the end of the holiday, the agent arranges to
repurchase the items on behalf of the owner, since the חמץ (hametz) at that time is again permitted. (O ) at that time is again permitted. (One must wait until ne must wait until
certain the repurchase has been transacted.) If ownership of the חמץ (hametz) was not transferred befor ) was not transferred before the holiday, the use of e the holiday, the use of
any such חמץ (hametz) remains pr ) remains prohibited after the holiday ( ohibited
after the holiday (הפסח עליו שעבר חמץ - hametz she-avar alav ha-Pesah) and any such
products should be given away to a non-Jewish food pantry.
Since the Torah prohibits the eating of חמץ (hametz) during P ) during Pesah, and since many common foods contain some esah, and since many common foods contain some חמץ (hametz),
guidance is necessary when shopping and preparing for Pesah.
An item that is kosher all year round, that is made with no חמץ (hametz), and is pr ), and is processed on machines used only for that ocessed on machines used only for that
item and nothing else (such as ground coffee) may be used with no special Pesah supervision. As we learn more about the
processing of foods and the ingredients they contain, relying on the kashrut of a product for Pesah that does not hold a Pesah
הכשר (hekhsher hekhsher - stamp of approval) may be problematic. Wher - stamp of approval) may be problematic. Wherever possible, processed foods ought to have a " ever possible, processed foods ought to have a "לפסח כשר"
("kosher l'Pesah") הכשר (hekhsher (hekhsher) from a reliable source. Since that is not always possible, ho ) from a reliable source. Since that is not always possible, however, our guidelines reflect some wever, our guidelines reflect some
acceptable alternatives.
Any food that requires a "לפסח כשר" ("kosher l'Pesah") הכשר (hekhsher) must hav ) must have a label that is integral to the package and e a label that is integral to the package and
should display the name of a recognizable, living supervising rabbi or creditable kosher supervision agency, if possible. If the
label is not integral to the package or if there are questions regarding the label, the item should not be used without consulting
a rabbi or religious authority.



PROHIBITED FOODS
:
Prohibited foods (חמץ (hametz hametz)) include the following: leavened br )) include the following: leavened bread, cakes, biscuits, crackers, or coffees containing cereal ead, cakes, biscuits, crackers, or coffees containing cereal
derivatives (i.e. anything made with wheat, barley, oats, spelt, or rye). Any food containing these grains or derivatives of these
grains (the five prohibited species for Pesah) is forbidden. Flavorings in foodstuffs are often derived from alcohol produced
from one of these grains, rendering that food חמץ (hametz). Such products requir ). Such products require Pesah supervision. e Pesah supervision.
Ashkenazic rabbinical authorities have added the following foods קטניות (kitniyot) to the above list of pr ) to the above list of prohibited foods: rice, ohibited foods: rice,
corn, soy, millet, beans, and peas. These and other plant foods (e.g. mustard, buckwheat, fennel, fenugreek, and sesame
seeds) are not permitted on Pesah. Although many rabbinic authorities have prohibited the use of peanuts and peanut oil,
the Conservative movement's Committee on Jewish Law and Standards has permitted their use and consumption on Pesah,
provided that these items have proper kosher certification and do not contain any חמץ (hametz) ingredients. M ) ingredients. Most Sephardic ost Sephardic
authorities permit the use of all the קטניות (kitniyot kitniyot) foods other than those that might hav ) foods other than those that might have come in contact with the prohibited e come in contact with the prohibited
grains. Most Ashkenazic rabbinical authorities also forbid processed products derived from קטניות (kitniyot), whether liquid
or solid. These might include, but are not limited to: corn sweetener, corn oil, soy oil, and ascorbic acid (vitamin C). Israeli
products are often marked "contains קטניות (kitniyot)" and thus Ashkenazic J )" and thus Ashkenazic Jews who do not use ews who do not use קטניות (kitniyot) need to be
vigilant when purchasing Israeli products for Pesah.

PERMITTED FOODS:
a. The following foods require no "לפסח כשר" ("kosher l'Pesah") label when purchased before or during Pesah: fresh fruits and
vegetables; eggs; fresh fish (whole or gutted); fresh or frozen kosher meat other than chopped meat; whole (unground)
spices and nuts, including whole or half pecans (not pieces); pure black, green, or white tea leaves or teabags; Nestea
regular and decaffeinated unflavored tea; coffee (unflavored regular); baking soda and bicarbonate of soda.
b. The following items may be purchased before Pesah without a Pesah הכשר (hekhsher) but if bought during P ) but if bought during Pesah require a esah require a
הכשר (hekhsher hekhsher): white milk, Tropicana 100% orange juice, filleted fish, fr ): white milk, Tropicana 100% orange juice, filleted fish, frozen fruit (with no additives), pure white sugar ozen fruit (with no additives), pure white sugar

(with no additives), olive oil (extra virgin only), non-iodized salt, quinoa (with no additional ingredients).
c. The following products require reliable "לפסח כשר" ("kosher l'Pesah") certification (regular kosher supervision is not
sufficient), whether purchased before or during Pesah: all baked goods (matzah, Pesah cakes, matzah flour, farfel,
matzah meal, and any other products containing matzah), 100% fruit juices, herbal teas, canned tuna, wine, vinegar,
liquor, decaffeinated coffee and tea, dried fruits, oils, frozen uncooked vegetables and all frozen processed foods, candy,
chocolate-flavored milk, ice cream, yogurt, cheeses, butter, and soda. (For Sephardic Jews, the presence of קטניות-kitniyot
in some of these products does not present a problem, as long as there is no חמץ-hametz.) In some cases an onsite inspection of a local dairy performed by the דאתרא מרא-mara d'atra (religious authority) may suffice to r (religious authority) may suffice to resolve esolve
potential questions. Any processed food bought during Pesah must have a "לפסח כשר" ("kosher l'Pesah") certification.
d. Any detergents, cleaners, etc. which are not a foodstuff and which are not eaten, may be used for Pesah and do not
require a הכשר (hekhsher hekhsher). These items include: isopropyl alcohol, aluminum pr ). These items include: isopropyl alcohol, aluminum products, ammonia, coffee filters, baby oil, oducts, ammonia, coffee filters, baby oil,
powder and ointment, bleach, charcoal, candles, contact paper, plastic cutlery, laundry and dish detergent, fabric softener,
oven cleaner, paper bags, plates, wax paper, plastic wrap, polish, sanitizers, scouring pads, stain remover, and bottled water
with no additives.
e. Medicines: Prescription medicines are permitted. Non-prescription pills and capsules are permitted; for liquids, check
with your rabbi or religious authority