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    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

    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
    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.