02 Apr PESACH QUESTIONS AND ANSWERS: WITH RABBI MOSHE ELEFANT FROM THE OU
Must I use wine for the four cups, or may
I use grape juice instead?
There are two schools of thought
among the Poskim. R’ Moshe
Feinstein (Hagaddah Kol Dodi 3:4) maintains
that since Chazal instituted the drinking of four
cups of wine to feel a sense of freedom, grape juice
should not be drunk. Although it has the halachic status of wine, it
is not an alcoholic beverage, and one only feels a sense of freedom
when drinking an alcoholic beverage. (If there is the possibility that
the person will be endangered by drinking the wine, grape juice may
be used.) This was also the opinion of R’ Eliyashiv (Shvus Yitzchak,
Peasch 10:2) and R’ Ben Tzion Abba Shaul (Ohr Letzion III, 15:4).
However, the Chazon Ish (Hilchos Chag B’Chag, Chapter 19: fn.
24), the Brisker Rav and the Tchebiner Rav (Teshuvos VeHanhagos
II, 243) held that it is unnecessary to drink wine, and grape juice is
acceptable. Indeed, these great Sages actually drank grape juice at
the seder (ibid.). Rav Yosef Dov Soloveitchik as well drank grape
juice for the last three cups. However, he insisted on drinking wine
for the first cup (Kiddush) to satisfy the opinion of Rambam that
one may not use cooked wine for Kiddush. Since grape juice is
always cooked, he would only use non-mevushal wine for Kiddush.
R’ Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 9:11)
explained that since grape juice has the halachic status of wine, one
experiences freedom when drinking grape juice even though it is
non-alcoholic. If one is ill and unable to eat any matzah at the
Seder, is there any reason for them to buy matzah? Yes. Rav Shlomo
Zalman Auerbach, zt”l writes that even if one cannot eat matzah,
they must still place matzah in front of them when they recite the
Haggadah. Matzah is referred to as “Lechem Oni” (literally poor
man’s bread). Chazal explain the term “Oni” to refer to speech—it is
bread in front of which we speak many words and ideas on the night
of the Seder. Therefore, matzah should be placed on the Ke’ara (Seder
plate) and uncovered for the recitation of Maggid. Additionally, Rav
Auerbach writes that one who is unable to eat matzah at the Seder
should study the halachos of matzah at the Seder. This is similar to
what is discussed in the Gemara (Menachos 110a) regarding one
who is obligated to bring a sacrifice but cannot do so. The way to
compensate is by studying the halachos of that korban, and poskim
apply this concept to other mitzvos as well (see Elya Rabba OC
300:1).
How can one sell liquor and
prescription medicines to a
nonJew as part of mechiras
chametz, if the New York law
is that the sale of those items
requires a special license?
It’s a good question but what’s been determined over the
years is that the government does not oppose something sold for religious reasons and so,
even though you didn’t go through all the government steps, they don’t care.
The minhag of not mishing (eating out) during
Pesach
Based on everybody being very careful of what we eat and don’t eat on Pesach. Everyone
has their own standards and they want to make sure everything is done properly and the
way we do that is eating at home. It’s hard to have a conversation about going to a hotel
on Pesach and then talking about not mishing; those are two extremes. There’s always
the issue of shalom bayis and if your parents and in-laws are inviting you and they want
to see you and your children, I’m not sure that it takes precedence over shalom bayis,
especially if the standards that are being used where you’re invited are standards you
are comfortable with. Being a religious Jew means being a thinking religious Jew, and
being a thinking religious Jew means thinking of the consequences of what he does. So
there could be a minhag of not mishing, and it could be a very worthwhile minhag, but
it should not be at the price of shalom bayis or other such considerations.
Do chometz dishes and pots
need to be sold for Pesach?
If pots were sold, they would need to be immersed
again after Pesach when they are reacquired. The
custom, therefore, is to sell any chometz that
remains in the pots.
How do I kasher my granite
countertops for Pesach?
Granite countertops are typically a solid slab of stone.
Stone can be kashered as indicated in Shulchan Aruch
(O.C. 451:8). Granite counters can be kashered even
though a sealant is applied to the surface. The sealant is absorbed into the stone,
and is not a chatzitza (barrier) to kashering. How is kashering done? There is
a general rule that kbol’o kach polto (in the same manner that the material
absorbed, it must be kashered). Since it is possible that hot chametz was spilled
on the counter, the kashering must be with iruy (pouring) of boiling water
over the entire counter. The water cannot be poured on one area and allowed
to flow to other parts of the surface; rather the water must be poured directly
on each area of the counter. Mishnah Berurah (451:114) adds that if hot bread
was placed on the counter, iruy alone is insufficient. In such instances, a hot
stone must be placed on the surface to raise the water temperature. The stone
must be reheated several times, so that it continuously remains hotter than the
boiling water.
When using a hot stone, there is an interesting side benefit: as long as the heated
stone follows after the water, the boiling water need not hit each spot directly.
On a practical level, Rav Belsky, zt”l recommended that countertops should
be covered and not kashered, as it is difficult to kasher counters correctly and
safely. In addition, if done properly with sufficient water to hit each area of the
counter, the kitchen floor will probably be flooded.