1. There is a mitzvah to give Mishloach Manos, two foods to one person, on Purim day. (S.A. 695:4)
2. There are two reasons found in the poskim for this Mitzvah. A) To ensure that everyone, especially the poor, will have sufficient food for the Purim meal. (Terumas Hadeshen 111) B) To increase love and friendship between Jews, thereby dismissing Haman’s accusations that there is strife and dissention among Jews. This is an ideal opportunity to repair broken relationships by sending packages to people with whom one has ill feelings. (Manos Halevi cited by Chasam Sofer O.C. 196)
3. The Ksav Sofer (141) explains that there is a difference of halacha between these two reasons, and that is if one can fulfill the mitvah by giving Mishloach Manos anonymously. According to the first reason one would still fulfill the mitzvah since in this case the receiver will have food for the Purim meal. However, according to the second reason one who sends mishloach manos anonymously does not fulfill the mitzvah since no friendship or goodwill is generated between him and the recipient. It is  preferred to fulfill the mitzvah according to both reasons.
4. Mishloach Manos should be given during the day of purim and not at night. (M.B. 695:22)
5. The Mishloach Manos are given on Purim day. If one sends them in the mail before Purim and it arrives on Purim day it would seem that one fulfills his obligation since the package was received on Purim. This is indeed the view of many poskim (see Beer Heitiv 695:7, Shraga Hameir 4:31, Az Nidberu 6:80). However the Aruch Hashulchan (695:17) maintains one does not fulfill his obligation if it was shipped before Purim, even if it arrives on Purim day. All agree that if the Mishloach Manos will arrive before or after Purim day that one has not fulfilled his obligation.
6. One doesn’t fulfill the obligation with anything that’s non-food, such as clothing or dishes. (Trumas Hadeshen 111, M.B. 695:20, Yalkut Yosef 5:321,323. See also Tzitz Eliezer 9:33)
7. In order to fulfill the mitzvah of Mishloach Manos one needs to send to foods to one person. However it is not necessary for the items to require two different blessings. For example, one may send two different cakes or two fruits.
8. Indeed, according to many poskim one can fulfill the mitzvah by sending two cuts of meat as long as they taste different (beef hotdog and hamburger, white and dark meat of the chicken). (See Mikraei Kodesh 38, Halichos Shlomo page 336, Tzitz Eliezer 14:65, 15:31, Yalkut Yosef Kitzur S.A. page 773, Avnei Yashfei 4:83 and Yismach Yisrael page 95) It is therefore clear that two different brachos are not required.
9. [It is important to note that the aforementioned poskim were only lenient if the two foods have a different taste. However, one cannot fulfill the mitzvah by sending two items of the same food, two hotdogs etc.]
10. The poskim debate whether one can fulfill the mitzvah by sending spices which are not eaten on their own, such as sugar, pepper, etc. (Yismach Yisrael page 99). For normative halacha, a rav should be consulted.
11. The poskim discuss whether one can fulfill his obligation by sending food to someone who for medical reasons cannot eat the food, such as sugary foods to a diabetic. According to Harav Shlomo Zalman Auerbach zt”l one can fulfill his mitzvah with these foods. It seems, however, that Harav Yehoshua Neubert zt”l and ybc”l Harav Yitzchak Zilberstein shlit”a maintain that one does not fulfill his obligation since this food does not bring the diabetic simcha as he cannot eat it. (See Halichos Shlomo 19:11 and Nishmas Abraham page 324) Similarly, Harav Efraim Greenblatt zt”l (Shu”t Rivevos Efraim 6:387) writes that one cannot fulfill his obligation by sending meat to a vegetarian, since it will not bring him joy.
12. A drink is considered a food item as well, therefore, one may send one drink item and one food item for the mishloach manos. One can even send two different drinks. However, it appears that the custom is to send at least one food item and not two drinks. (M.B. 695:20 and Yismach Yisroel page 95. See Yalkut Yosef Kitzur S.A. page 773 who writes that it is preferred to send two foods to fulfill the mitzvah and not to fulfill the mitzvah through drinks. However, the common custom is to be lenient and to fufill the mitzvah with at least one drink, such as a bottle of wine and cake.)
13. Men and women are personally obligated in this mitzvah (Rama 695:4). Married women are obligated in their own right and are not exempted by their husband’s mishloach manos (M.B. 25). It is sufficient, however, for husband and wife to send mishloach manos together, as if it is coming from both of them – and the recipient recognizing that it is coming from both. Accordingly, the amount sent should be double the minimum amount of mishloach manos (Yismach Yisroel page 87).
14. Women should send the Mishloach Manos to other women and men to men. Families may send to other families. (Netai Gavriel 60:11)
15. The Mishnah Berurah cites the view of the Aruch Lner who suggests that one must send the Mishloach Manos through a shliach, messenger in order to fulfill the mitzvah. Harav Eliezer Yehuda Waldenberg zt”l (Tzitz Eliezer 9:33) writes that most commentaries disagree with this assumption and they maintain that one need not send it through a shliach, rather, one may deliver it by himself. In addition, he explains that the Aruch Lner himself concludes that it is unnecessary to send it through a shliach. Harav Yisroel Belsky zt”l (Piskei Harav Belsky page 122) is cited as ruling that although the majority of poskim maintain that one may deliver Mishloach Manos himself, nonetheless, one should send at least one set of Mishloach Manos with a messenger to accommodate all opinions.

1. The practice before Purim is to donate half of the monetary unit of one’s time and place (e.g., half a dollar, half a pound, etc.) in memory of the half-shekel that was donated in Adar to purchase animals for the communal sacrifices. The custom is to give three times this half unit (e.g., $1.50) because parshas Ki Sisa uses the word “terumah” (donation) three times. (Rama 694:1)
2. The money is donated to charity (Shaarei Teshuva 694:2). Some specifically send it to the poor of Israel. (Yosef Ometz 1089) Harav Yitzchak Yosef shlit”a writes that one should give the money to Yeshivos that are teaching young Torah scholars. (Yalkut Yosef Kitzur Shulchan Aruch page 770)
3. The common practice is for the shul/tzedaka pushka to supply three half dollars. Each person gives $1.50 to the tzedaka in exchange for the 3 half dollars. He then lifts up the three half dollars in order to acquire them. And finally he donates the three half dollars in order to perform the mitzvah of Machatzis Hashekel. Harav Yaakov Kametzky zt”l (Emes L’Yaakov page 160) is cited as saying that one should give a little more than $1.50 in exchange for the 3 half dollars. Since we don’t like to make exact change from tzedaka.
4. The poskim offer three opinions as to when one should perform the Machatzis Hashekel. A) The Rama writes that one performs the Machatzis Hashekel before Mincha on Taanis Esther. B) Harav Yaakov Emden zt”l and the Chasam Sofer maintained that it should be performed following Mincha on Taanis Esther. (See Netai Gavriel Purim Chapter 26 and Yismach Yisrael page 28 for view of Harav Elyashiv zt”l) C) While others perform it on Purim morning (Magen Avraham 694:2). It seems the common custom is to follow the first opinion of the Rama. (Mishnah Berurah 694:4, Kaf Hachaim 694:25, Yismach Yisrael page 28 view of Rav Chaim Kanievsky shlit”a)
5. If one did not perform the Machatzis Hashekel before Purim he should perform it as soon as possible during the month of Adar. According to Rav Chaim Kanievsky shlit”a b’dieved one should perform Machatzis Hashekel even after Adar (oral ruling cited in Yismach Yisrael page 28). Similarly, the Sefer Avnei Yashfei (1:133) writes that b’dieved if one forgot to perform the Machatzis Hashekel he can do so for 12 months after Purim (until the following Nissan).
6. One may not use Maaser money for the Machatzis Hashekel. If one chooses to give more than the required amount ($1.50), the excess may be given from Maaser money. (Yosef Ometz 1088)
7. The Rama writes that one is only obligated to give Machatzis Hashekel once one reaches the age of twenty. The Mishnah Berurah cites the view of the Tosafos Yom Tov that one is actually obligated once he reaches the age of thirteen. The Mishnah Berurah then explains that the common custom is for the father to give Machatzis Hashekel for his children even those below the age of thirteen and even for those in utero. He adds that once his father gives on the minor’s behalf, he is obligated to continue doing so.
8. There is a debate amongst the poskim whether women are obligated to perform Machatzis Hashekel. The common practice is that the husband performs Machatzis Hashekel for the women in his family. (Magen Avraham 694:3, Netai Gavriel 27, Halichos Shlomo Purim 18:9 and Shevet Halevi 7:183)

1. In the days of Mordechai and Esther, the Jews gathered together on the thirteenth of Adar to defend themselves against their enemies. They needed to ask mercy from G-d to assist them. When the Jews went to war, they would fast so that G-d would aid them, as Moshe did when we went to war against Amalek. Because of this, we can assume that at the time of Mordechai and Esther, they fasted on the thirteenth of Adar. This day has been accepted by the Jewish people as a communal fast called Taanis Esther, a reminder that G-d watches us and hears each person’s prayers in his time of trouble when he fasts and sincerely returns to G-d, just as He did for our ancestors in those days.
2. Pregnant and nursing do not fast if they are feeling weak. The Mishnah Berurah (686:4) cites a debate amongst the poskim whether a pregnant or nursing woman must fast in the event that she feels fine. He concludes (Shaar Hatzion 10) that each person should follow the custom of his area. The opinion of the Aruch Hashulchan (686:4), Kaf Hachaim (686:21) and Divrei Yetziv (O.C. 2:291) and Harav Shlomo Zalman Auerbach zt”l (oral ruling cited by Harav Nevenzhal shlit”a B’Yitzchak Yikareh) is to be lenient and all pregnant and nursing women need not fast. For normative halacha a rav should be consulted. All agree that a women who gave birth in the last month does not fast even if she feels great (Mishnah Berurah ibid.).
3. In the event that a nursing or pregnant woman is not fasting, the poskim debate whether she must make up the fast on a different day. For normative halacha, a rav must be consulted.
4. The Rama (686:2) rules that a Choleh Shein Bo Sakana (bedridden) or someone with an eye ache who is in great pain may eat on Taanis Esther but should make up the fast on another day. The Kaf Hachaim (686:22) adds that anyone who has to eat on the doctor’s orders doesn’t have to make it up afterwards. Before one decides to break his fast he should first consult with a rav.
5. The fast of Taanis Esther begins at dawn. Even though the fast begins from dawn, sometimes the prohibition against eating begins from the previous evening. For example, if, before the arrival of dawn, a person decides not to eat any more until the fast begins, he is seen as having accepted the fast upon himself, and it is now forbidden for him to eat. Therefore, if a person goes to bed in anticipation of the fast and then rises before dawn, it is forbidden for him to eat, for he diverted his thoughts from eating. If one wishes to wake up before dawn (5:47) and eat or drink, he should stipulate before going to sleep that he intends to wake up early to eat or drink and that the fast should not begin until dawn. The Shulchan Aruch (564) rules that if one did not make this stipulation he may not eat or drink. However, according the Rama he may still drink, even without making a stipulation.
6. One need not train his children to fast, even at the age of twelve for boys or eleven for girls. Once they have reached the age of chinuch they shouldn’t eat lavish meals, but rather only what is necessary. Harav Shlomo Zalman Auerbach zt”l and ybc”l Harav Neventzhal shlit”a write that although many boys have the custom to fast three fasts before they become bar-mitzvah, this custom has no source. (Mishnah Berurah 550:5, Halichos Shlomo vol. 3 page 398-399 and B’Yitzchak Yikare on Mishnah Berurah)
7. The Mishnah Berurah (567:11) maintains that only if one is in pain may one rinse one’s mouth on a public fast day (such as Taanis Esther) and in such a case one should bend one’s head downward so one doesn’t swallow any water.
8. If one has bad breath and it causes him discomfort or embarrassment, he may use mouthwash on Taanis Esther. He may also brush his teeth with toothpaste but not with water. (Beer Moshe 8:94, Minchas Yitzchak 4:109)
9. If one needs to take medicine on Taanis Esther he may take them without water. If he cannot swallow the pills without a little water, he may swallow a very small amount of water (just enough to get the pills down). (Opinion of Rav Debreczin zt”l cited in Nitev Gavriel Bein Hatzomos page 54)

1. There is a mitzvah to remember what Amalek did to Klal Yisrael upon leaving Egypt. This is performed by reading “Parshas Zachor”, the portion of the Torah from Parshas Ki Setzei (Devarim 25:17) where the Torah recounts briefly what Amalek did and admonishes us to remember and not forget this episode. The Torah finishes by commanding us to wipe out any vestige of Amalek. On the Shabbos before Purim, we read parshas Zachor (Deut. 25:17-19). (Shulchan Aruch 685:1)
2. The consensus of the Rishonim and poskim is that the obligation to read Parshas Zachor is biblical in nature. (Tosafos Brachos 13a, Eshkol Purim 10, Chinuch 603, Beis Yosef and Shulchan Aruch 685:7)
3. One is obligated to hear Parshas Zachor with a minyan of men. (See Magen Avraham, Mishnah Berurah 16 and Shaar Hatzion 5 for a discussion whether this obligation is biblical or rabbinic in nature) Therefore, it is extremely important for one to go to Shul to hear Parshas Zachor.
4. One must read Parshas Zachor from a kosher Sefer Torah. According to many this is a biblical obligation, see Magen Avraham, Mishnah Berurah. [The Minchas Chinuch 603, however, maintains that the need to read it from a Sefer Torah is only rabbinic in nature.]
5. Harav Ovadia Yosef zt”l explains that if one read it from a chumash he has not fulfilled his obligation. (Yechava Daas 3:53) [It should be noted that according to the Minchas Chinuch ibid. he has fulfilled his obligation on a Biblical level. However, even the Minchas Chinuch will agree that using a Chumash will not fulfill the rabbinic obligation.]
6. One must take care while listening to Parashas Zachor to have in mind to fulfill the Torah obligation of remembering the actions of Amalek and the obligation to annihilate them. Similarly, the one reading from the Torah must have in mind that the entire congregation will be fulfilling their obligation by listening to his reading. (Mishnah Berurah 14. See Kovetz M’Beis Levi 15 page 17 where Harav Wosner zt”l says that the custom is not to announce publicly that everyone should have in mind to fulfill their obligation before Parshas Zachar.)
7. In addition, the one reciting the brachos of the Maftir (for Zachor) should have in mind to fulfill the requirement of the entire congregation to recite the blessings and all those present should have in mind to fulfill their obligation by listening to him recite the blessings. (Opinion of Chasam Sofer cited in Teshuvos V’Hanhagos 2:87)
8. One should ensure that he hears every word of the Parshas Zachor. Harav Tzvi Pesach Frank zt”l (Mikraei Kodesh Purim 6) maintains that if one missed even one word he has not fulfilled his obligation. In this regard Parshas Zachor has the same halachos as hearing the Megillah, which according to most opinions one has to hear every word to fulfill his obligation (see Mishnah Berurah 690:5).This also appears to be the view of Harav Chaim Kanievsky shlit”a  (cited in the Sefer Yismach Yisroel Purim page 8). However, according to Harav Shlomo Zalman Auerbach zt”l (Halichos Shlomo Purim page 323) even if one missed a few words one has fulfilled his obligation, as long as he heard the main message of Parshas Zachor.
9. The Minchas Elazar of Munkatch zt”l writes that one is not required to read Parshas Zachor along quietly with the Chazan, however, it is preferable to do so. Harav Ovadia Yosef zt”l disagrees with this view. He writes that it is preferable to listen quietly to the reading of the chazan without reading along with him. He explains that it is much better to focus on listening to the chazzan who is reading from a kosher Sefer Torah, than to place any focus on one’s own reading from a Chumash. (Yechava Daas 3:53)
10. It is well known that Sefardim and Ashkenazim differ in their pronunciation of many letters. The poskim discuss whether an Ashkenazi can hear Parshas Zachor in a Sefardic shul and vice versa. Harav Ovadia Yosef zt”l (Yabia Omer 6 O.C. 11:6) writes that he would often tell Sefardic students who learned in Ashkenazi Yeshivos that for Parshas Zachor they should make sure to hear the Sefardic pronunciation. Similarly, Harav Tzvi Pesach Frank zt”l (Mikraei Kodesh page 88) would urge Ashkenazim to hear Parshas Zachor in Ashkenzic shuls and not in Sefardic shuls. Harav Shlomo Zalman Auerbach zt”l (Halichos Shlomo page 323) explains that although l’chatchila one should hear Parshas Zachor with the pronunciation based upon his family custom, however, b’dieved one fulfills his obligation under all circumstances. It is extremely common that sefardim daven in Ashkenazic shuls and vice versa and since it is difficult to leave one’s shul even for one Shabbos, one should absolutely consult with his or her rav before davening in a different location.
11. There is a dispute among the Poskim whether or not women are obligated to hear the reading of Parashas Zachor. It would seem that women are obligated to hear Parshas Zachor since it is a positive commandment that is not time based. However, the Sefer Ha’Chinuch maintains that women are exempt from hearing Parashat Zachor since the underlying reason for reading this portion is to remember the actions of Amalek in order to wage war against them and women do not usually take part in active combat nor are they commanded in the Mitzvah of fighting; therefore, they are not obligated to hear the reading of Parashat Zachor. Harav Chaim Kanievsky shlit”a writes that this is also the view of the Chazon Ish (Sefer Taama Dikra 23) and Harav Gavriel Zinner shlit”a (Netai Gavriel page 153) writes that this was the view of the Brisker Rav.  This is also the view of Harav Shmuel Wosner zt”l (Kovetz M’Beis Levi 15 page 17). Harav David Feinstein shlit”a (Vedibarta Bam page 501) also feels that women are exempt from hearing Parshas Zachor, however, those that chose to hear the reading have performed a mitzvah.
12. The Minchas Chinush questions the assumption of the Chinuch by pointing to the fact that we are not permitted to speculate what the reasons are for certain mitzvos and apply special exemptions based on our own reasoning. Who is to say that the mitzvah of reading Parshas Zachor is at all related to the mitzvah of fighting Amalek? Perhaps even when Amalek is completely obliterated we will still be commanded to remember them. Many poskim, including the Minchas Chinuch, Rav Nosson Adler zt”l (Binyan Tzion 8), Minchas Elazar (2:1-5), Harav Shlomo Zalman Auerbach zt”l (Halichos Shlomo Tefila page 69 footnote 68) and Rav Ovadia Yosef zt”l (Yabia Omer 8:54), are of the opinion that women are obligated to hear Parashas Zachor. Therefore, a woman should do her best to come to shul to hear Parshas Zachor (opinion of Rav Moshe Feinstein zt”l cited in Halichas Bas Yisroel 22:1).
13. All agree that if a woman cannot go to shul, she should read Parshas Zachor herself from a chumash, since according to the Minchas Chinuch one can fulfill the biblical obligation by reading it in a chumash (Yabia Omer ibid.).
14. It is quite common for shuls to have a special reading of Parshas Zachor following shul specifically for women who could not come for davening. No blessing is recited during this reading. (Minchas Yitzchok 9:68) Harav Yosef Shalom Elyashiv zt”l (oral ruling cited in Halichas Bas Yisrael page 296) maintains that one must make sure that a minyan of men is present during this reading. It would not suffice to just have ten women present. Harav Shmuel Wosner zt”l (Kovetz M’Beis Levi 15 page 17) and others, however, opposed this entire practice of reading the Torah just for women (even if ten men are present). For practical halacha a rav should be consulted.

The poskim discuss whether one may use grape juice for the Four Cups. Those that oppose the use of grape juise do so for the following three reasons:

1) The Gemara (Pesachim 108b) states, “Rav Yehuda says that [the wine used for the Four Cups] should have the taste and appearance of wine.” The Rashbam explains that when Rav Yehuda required that it have “the taste of wine”, he was referring to the alcoholic taste of wine. Accordingly, grape juice, which does not cause intoxication would not qualify as most preferable.

2) According to some authorites, including the Mordechai and Harav Chaim Shabsai, one must drink ,”יין המשמח” wine that brings joy. The poskim explain that the property of wine that causes it to “bring joy” is the alcohol. Therefore, argues Harav Tzvi Pesach Frank zt”l one should not use grape juice for the Four Cups since it does not “bring joy”. (See Mekraei Kodesh Pesach vol. 2 page 130)

3) The Gemara (Pesachim 108b) states that one who drinks wine [of the time of the Gemara] without diluting it fulfills the mitzvah of drinking wine, but does not fulfill the requirement of “חירות”, the drink of free men. The opinion of Harav Moshe Feinstein zt”l is that one who drinks grape juice fulfills the requirement for the Four Cups, but does not fulfill the preferred requirement of חירות. As Harav David Feinstein shlit”a writes (Kol Dodi 3:4), “Also, the principle of ‘demonstrating freedom’ in our performance of the Seder ritual plainly remains unfulfilled with such wine. Moreover, it is for this reason that the Gemara faults undiluted wine in Talmudic times when it was customary to dilute wine with water, the Gemara faults undiluted wine for this reason. Since ‘demonstrating freedom’ means fulfilling the mitzvah in its most preferable manner (Rashi and Rashbam), my father and master, (Rav Moshe Feinstein) zt”l, ruled that one does not fulfill the principle of ‘demonstrating freedom’ with grape juice.

Harav Shlomo Zalman Braun zt”l, however, disagrees with the assertion of Harav Moshe Feinstein zt”l. He writes that the common custom is to drink grape juice for the Four Cups. He adds that one demonstrates freedom by drinking the wine drink that is the most pleasant to you. If one prefers grape juice over wine, then he should drink grape juice as that is what a free man would do. On the contrary, drinking wine when it is unpleasant is, in his opinion, is not a fulfillment of the preferred requirement of חירות (Shearim Metzuyanim Behalacha 118:1)

Harav Yosef Dov Soloveitchik zt”l likewise believes that one who does not enjoy wine should use grape juice for the Four Cups. He expalins that drinking undiluted wine is uncommon and unpleasant (due to the high alcohol content) and it is for this reason that one does not fulfill the requirement of דרך חירות. However, drinking grape juice is quite pleasant and would therefore qualify as דרך חירות. Moreover, he notes that the Rambam explains that we require wine for the Four Cups to be diluted “in order that the drinking of the wine should be pleasant, all according to the wine and the taste of the consumer.” We see from the Rambam that the beverage consumed for the Four Cups should be pleasant for the consumer. Therefore, concludes Rav Soloveitichik, if one does not enjoy wine, he should use grape juice for the Four Cups, as that will be a pleasant drink according to his taste. (Oral ruling cited by Rabbi Menachem Genack shlit”a Mesorah 12) Harav Shlomo Zalman Auerbach zt”l (Hebrew Haggadah page 96) was also of the opinion that one may use grape juice for the Four Cups.

Similarly, Rav Moshe Sternbuch shlit”a (Teshuvos V’Hanhagos 2:243) relates that Rav Dov Berish Weidenfeld zt”l (the Tchebiner Rav), the Brisker Rav and the Chazon Ish all used grape juice for the Four Cups. Harav Gavriel Zinner shlit”a (Pesach vol. 2 Chapter 71:6) also writes that according to the Tzelemer Rav, grape juice is acceptable even l’chatchilah [as a first option]. For practical Halacha, a rav should be consulted.191

1. The Mishna (Pesachim 114a) presents a disagreement between the Sages and Rav Elazar ben Tzadok as to whether Charoses constitutes a mitzvah. The Sages argue that it does not, while Rav Elazar ben Tzadok argues that it does. The Gemara explains both of the opinions recorded in the Mishna. It explains that the Sages believe that Charoses merely serves to blunt the bitter taste of the Marror. The Gemara subsequently presents two explanations of Rav Elazar ben Tzadok’s opinion. One explanation is that the thick texture and cloudy color of the Charoses serve to recall the mortar that the Jewish slaves used for making bricks in Egypt. A second explanation is that the Charoses serves to remind us of the “Tapuchim” (apple trees- see Halacha 3 below) in Egypt. Rashi and Rashbam explain that the Jewish women in Egypt would painlessly and quietly give birth beneath the apple trees so that the Egyptians would not discover that a Jewish male was born. We follow the view of Rav Elazar Ben Tzadok.

2. The Rishonim (Tosafos, Tur etc.) write that Charoses is made from fruits mentioned in Tanach symbolizing the Jewish people (apples, figs, dates, walnuts, almonds and pomegranates, with some adding grapes and pears). The Ari z”l would eat Charoses comprised of grapes, figs, dates, nuts, apples, pomegranets and pears. The Ari z”l did mention that the common custom amongst Ashkenazim was to make Charoses comprised of nuts, apples and pears.(See Kol Bo and Kaf Hachaim 473:99)

3. It should be noted that Tosafos (Taanis 29b) explains that the Biblical word “Tapuach” refers to a citrus fruit, like an esrog or an orange. This view of Tosafos was also cited by Harav Yosef Dov Soloveichick zt”l. (Nefesh Harav 209) It is for this reason that Rav Hershel Schachter shlit”a (in a shiur) maintains that if one wants to be accurate, he should use oranges (or other citrus fruits) for the charoses. Harav Avraham Blumenkrantz zt”l adds that in many Sefardic homes apples are not used at all for the Charoses. And that those who do use apples for the Charoses should also include some citrus fruit or juice.

4. The Gemara in Pesachim continues and teaches that we should add spices to the Charoses to remind us of the straw in Egypt. The Rama (473:5) writes that the custom is to add cinnamon and ginger. The Baal Hatania explains that these spices resemble straw because even after they are grated and ground they are in strandlike form, similar to straw.

5. Although the common custom is to use powdered cinnamon and ground ginger, it would seem that using powdered cinnamon and ground ginger would not be a proper fulfillment of this custom, as they are no longer strandlike. Harav David Feinstein shlit”a (Hagaddah Kol Dodi page 66) writes, “Semi-ground, long-shaped spices such as cinnamon and ginger should alos be added, since they symbolize the straw that the Israelites had to work with. As of this writing, unground cinnamon or ginger is not widely available in America, so people season the charoses with ground cinnamon. But this is needless because ground spices do not symbolize straw. I am surprised that we neglect to enhance our mitzvah performance by obtaining this ingredient. In Mishnaic times the peddlers of Jerusalem would call out, ‘Come and get your spices for the mitzvah!’ (Pesachim 116a). As of this writing, however, these spices in their unground form have become available and can be used for charoses.”

6. The fruit should be chopped up and ground before Yom Tov. If one forgot to prepare it before Yom Tov one may prepare it on Yom Tov. (Mishnah Berurah 473:47)

7. As cited above, the fruit is chopped up and ground in a thick mixture, in order to resemble the mortar that the Jewish slaves made in Egypt. However, if it were to remain thick one would not be able to dip the Marror in the Charoses. It is for that reason that we add red wine to the Charoses in order to thin it out. The red wine content of the charoses also serves to recall the first of the ten plagues – the plague of blood. (Mishnah Berurah 473:48)

8. The Chayei Adam and Chok Yaakov write that one should bring the Charoses to the table while it is thick and right before one is ready to dip in it the Marror one adds the wine.

 9. When Pesach falls on Shabbos the wine should be added before Shabbos. If one forgot to add the wine before Shabbos, the wine may be added on Shabbos in an abnormal way. Therefore, the wine should first be placed into the vessel and then the Charoses is added. He should not mix it with a spoon or other utensil, but should mix it by using his finger or by shaking the vessel. (Chayei Adam ibid.)

10. Similarly, if Pesach falls on Shabbos, the Charoses should be ground or chopped before Shabbos. If one forgot to prepare it before Shabbos, he should cut up the fruit into large pieces just before the Seder. (Halachos of Pesach by Rav Shimon Eider zt”l)

Over a month ago bezras Hashem I began a new program called 2 Halachos a Day where I send out a daily email including 2 halachos on various topics.  There is no charge for this program and b”h hundreds of people have already signed up. If you would like to receive these daily email please contact 2halachos@gmail.com and write “sign me up.”

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Avi Zakutinsky

1. A sefer should be handed from one person to the other; it may not be thrown or tossed around. (Shulchan Aruch Y.D. 282:5)
2. When taking a Sefer and any item of Kedusha one is to take it with his right hand. (Pri Megadim A.A 206:6) A lefty should use his left hand. (Beer Moshe 2:3:18)
3. A sefer should not be placed face down (meaning with the sefer open facing the ground). If it is found in this position it must be turned face up. (Rama Y.D. 282:%)
4. Similarly, a sefer should not be stood upside down (so that the letters on the spine are upside down). If it is found in this position, it must be stood right side up. (Aruch Hashulchan 282:11)
5. It is prohibited to place anything, except Chidushei Torah, inside a sefer or on top of a sefer (Pischei Teshuva Y.D. 282:17 and Igros Moshe 4:72)
6. Rav Moshe permits placing blank paper intended for chiddushei Torah in a sefer. (Igros Moshe ibid.) However, the sefer Torah Leshma (306, supposedly written by the Ben Ish Chai) forbids placing blank paper in the sefer since there is a chance that one will forget and not use the paper for his chiddushei Torah.
7. Many people have a custom of placing their beard hair, that came out while learning, into a sefer. The Sefer Torah Leshma (306, supposedly authored by the Ben Ish Chai) writes that this practice is not allowed since one may not place anything in seforim. A similar ruling was expressed by the Yalkut Yosef (Kitzur Shulchan Aruch 153:17) However, it is reported (Sefer Zecher Tzadik Levracha page 34 and Kerem Shlomo 1:5) that the Zohar owned by the Baal Shem Tov contained his hair and, clearly, if it would be forbidden he would have removed it. In addition, the Sefer Likutei Maharich reports that this seems to be a custom by many and surely there is a kabbalistic reason for it. For practical halacha, a rav should be consulted.
8. It is proper to kiss one’s sefer before and after using it and it is also a segulah to have good memory.(Kaf Hachaim 155:12, Ohr Tzadikim 22:17, Shemiras Haguf V’Hanefesh page 774)
9. It is prohibited to use a sefer as a bookmark by placing it inside another sefer. (Pischei Teshuva Y.D. 282:17)
10. The poskim discuss whether one may fold a page-corner of a sefer so that it serves as a bookmark. Harav Shlomo Zalman Auerbach zt”l permits it (Teshuva printed in Avnei Yashfei vol. 1 203). This is also the view of Harav Shach zt”l and Harav Elyashiv zt”l (Ginzei Hakodesh 3:8). Harav Binyamin Zilber zt”l (Beis Baruch 31:186) questions this. He does recommend that the page should be folded on the margin; not on the spot where there are words printed.
11. The Gemara rules that one may place Chumashim on top of Neviim (works of the prophets) or Kesuvim (other Biblical works), but that Neviim or Kesuvim should not be placed on top of Chumashim (Megillah 27a; Shulchan Aruch, Yoreh Deah 282:19) One may also not place a Gemara on top of Neviim or Kesuvim. (Beis Lechem Yehuda Y.D. 283)
12. The Aruch Hashulchan (293:6) maintains that this halachah pertains only to chumashim and neviim which are on a scroll, not to printed and bound chumashim and nach’im. All printed seforim may be placed on each other without a specific order. For practical halacha, a rav should be consulted.

1. One should avoid praying Shemoneh Esrei while facing a picture or painting as it can ruin one’s concentration. If one has no other alternative (as is common when praying in the house of a mourner), one should close his eyes closed. (Shulchan Aruch 90:23)
2. Many shuls have images of lions or birds on their paroches on the Aron Kodesh. Harav Ovadia Yosef zt”l opposed this practice (for multiple reasons- See Yechava Daas 3:62) and he warns that if there is an image one cannot pray while facing it and must pray with his eyes closed. (See Yabia Omer 9:108:48) However, the Kenesses Yichezkel (cited in Pischei Teshuva Y.D. 141:6) explains that the common practice is to be lenient and that since the images are always in the Shul and the congregants are used to them there is no concern that they will ruin their concentration. A similar permissive view was expressed by Rav Ben Tzion Abba Shaul zt”l. (Ohr Letzion vol. 2 page 64)
3. It is forbidden to pray Shemona Esrei in front of a mirror because it seems as if one is bowing to one’s own reflection. This is forbidden even if one is praying with his eyes closed. (Mishnah Berurah 90:71)
4. [This is indeed one of the reasons that we cover the mirrors in the house of a mourner. Since there is a custom to pray there, the mirrors must be covered. There are other reasons as well- See Yabia Omer 4 page 326]

5. At night a window can reflect one’s image and the question is whether it has the status of a mirror. Harav Ben Tzion Abba Shaul zt”l writes he feels that it does not since no one will think that he is bowing to himself, as it is not a mirror. It still may ruin his concentration (similar to praying while facing a painting, as we discussed yesterday), however, and therefore he must pray with his eyes closed. (Shu”t Ohr Letzion vol. 2 page 64, see also Shevet Halevi 9:21:1)