The Kitniyot Liberation Front

In last week's the Tzohar parasha sheet, they ran a series of articles on kitniyot. After an article by Rav Dov Lior and some Q&A, there was a fascinating article about Tzohar's efforts to bring some sanity--and some halacha--back to the kitniyot issue. Tzohar's Rabbinical leadership has been in touch with the Rabbanut and a revolution in Pesah labeling is on the way with more accuracy and less humrot that have no halachic justification (although they are popular in Haredi Judaism). They also took the Rabbanut to task for not enforcing its own psak from many years ago that ruled that canola/"liftit" and cottonseed oil are kosher for Pesah even for those who do not eat kitniyot. Tzohar concluded by saying the last year has witnessed the rise in power of the consumer. They call upon Jews who care about halacha to buy only from companies that have halachically accurate Pesah hekshers... not just during the seven days of Pesah, but all year long. Today I w

On Sunday, the 13th Annual Temple Conference was held in Jerusalem. It was sponsored by the Temple Institute  and the Movement for the Establishment of the Temple. The day started with an ascent to the Temple Mount and a symposium at the Great Synagogue in Jerusalem that covered a variety of topics from a whos-who of Jewish leaders (and revolutionaries). The event marks 13 years since religious Jews began regularly visiting the Temple Mount in purity--and 11 years since my own first ascent in purity (which was followed by Ariel Sharon's ascent and the Oslo War). I learned many things, but here are just ten: Louis Gordon and Rav Hagai Yekutiel  It's always great to ascent to the Temple Mount. There's no escaping the feeling of holiness where you're up there and you always learn something new. This time, I learned that when the Arabs say "Allahu Akbar", you should answer "Amen." (Hat tip: Rav Hagai Yekutiel)  I feel especially grateful

It is recorded in the Gemara: Rebbi Avraham, Rebbi Yose, Rebbi Shlomo and Rebbi Ariel were walking along the colonnade on the eastern side of the Temple Mount, near the area closest to the Holy of Holies. As they walked along, Rebbi Yose came upon a carcass of a ben-yomo, a day-old bird, lying on the floor. Rebbi Avraham asked "What is the din [law]? Are we all ritually impure on Har HaBayit from contact with a carcass?"  Rebbi Shlomo said, "Just this week, we learned that contact with a carcass renders you impure, but this is only from a dead 'sheretz' such as lizard or salamander. But from a kosher bird, you are only impure from eating it. We can surmise that bird is kosher." Rebbi Ariel looked up and saw the swallows that had built a nest under the roof of the colonnade. "These are probably the birds of the ben-yomo. Listen and you can hear the chicks in their nest. We have no reason to believe the bird is not kosher. Praised are the words of Reb

(To download the Al HaNissim prayer, go to  http://machonshilo.org/en/images/stories/files/Al_HaNissim_YA_YY_Revised.pdf ) As was the case last year, the observance of Yom HaAtzmaout is on the 6th of Iyyar although  the State of Israel was actually declared on the 5th of Iyyar .  The holiday was delayed so that the Memorial Day Services of the 4th of Iyyar could begin tonight--Sunday night--rather than Saturday night and preserve the sanctity of the Shabbat avoid the temptation to prepare for the various ceremonies or drive to them on the Shabbat.  If Judaism lends importance to actual date of an event, how can we reconcile the following issues: While Rav Goren zt"l ruled that the proper day should be observed, how can we separate ourselves from the public who observes the deferred day? When should we recite the Hallel prayer? Isn't the recitation of the Hallel a prayer in vain if we're not saying it on the day of the miracle? When do we add the Al-HaNissim prayer to

Rav David Bar-Hayim responded to a question about eating kitniyot and quinoa: It is tragic that so many Jews have been bamboozled into avoiding foods that are both permissible and healthy. The good news is that it is simple to set yourself free. All that is required is a healthy determination not to be hoodwinked, a refusal to allow persons driven by commercial interest, fanaticism or a misconceived piety to distort Tora Judaism and recreate it in their own image. More from his tshuva: Peanuts may be consumed during Pesah even by those who choose to refrain from qittniyoth  (or are still working up the courage…). At some point in the 1960’s, a campaign was launched by certain individuals to ban peanut oil so that they could sell their four-times-the-price substitute. Rav Bar-Hayim was informed of this by a Rabbi from NYC who served his community for over 40 years. It was a scam for profit. Exactly 29 years ago Rav Bar-Hayim heard the very same opinion expressed by HaGaon HaRav Shau

I just returned from another memorable trip to Har HaBayit b'kedushah. So many people were on Har HaBayit that we waited nearly an hour to go up. We had a group of more than 30 people with about 20 from a yeshiva in the holy city of Shechem. Many of the students were not so knowledgeable about the Temple Mount so I was honored with leading part of the tour. Their Rav added several drashot and explained how the Cohanim performed the priestly blessing (he was a Cohen... if you get my drift). In other news, this blog has had 3,000 page views in the last two weeks, clearly showing an increase in the quest for the "real deal" about kitniyot. The KLF really doesn't care whether you eat or don't eat kitniyot. Rather that you should realize that there simply a minhag from Galut that you should--or can leave behind in Galut--so that we can face the bigger issues that are ahead of us on the way to a complete Geula. May this be the last Pesah without Korban Pesah.

The Kitniyot Liberation Front was featured in today's online edition of the Ha'aretz "newspaper" (and I use that term generously). While I make it a practice not to visit the website due to its severely anti-Israel slant, the article is worth a read. The author is a recent immigrant from Germany and his frustration with kitniyot custom in Israel--and his own questions about the minhag lead him to write the article. Efrat rabbi tilts against Passover food restrictions for Ashkenazi Jews Others, unhappy with holiday legume laws, launch Kitniyot Liberation Front. ... A few week's ago, Rabbi Zvi Leshem, of Efrat, issued a ruling that it is permissible to consume products and dishes containing kitniyot, as long as they do not constitute the main ingredient and are not directly recognizable. His decision will help those who do not want to entirely abandon the tradition of avoiding kitniyot but have difficulties finding certain items - such as oil, mayonnaise or chocolat

Question: My family made Aliyah from the States in August 2006. We are Ashkenazim. The following Pesach I asked the Rav of our Yishuv if we could eat Kitniyot as taking on the custom of Eretz Yisrael etc. and he said no. Are we bound by this answer and is there a way to change our minhag? I feel strongly about this issue. Answer: The system whereby Rabbanim become the Rav of a Yishuv/town/city in Israel is a political and bureaucratic process which, in my view, is neither Halakhically valid nor binding. See Rambam, Mishne Tora, Sanhedrin 2:11 (Vilna edition: 8). Even if this were not the case, a Rav is appointed Rav of the Yishuv and communal issues fall within his purview; one is not required to accept the Yishuv's Rav as one's personal Rav. The Mishna (Avoth 1:6, 1:15) states: "'Asse l'kha Rav", i.e. choose a Rav and follow him. Similarly, the Talmudh ('Eruvin 6b) states that one should not always seek out the lenient opinion, and one who does so is d

One of the biggest "pieces of shtuth" is the additions to the whole kitniyot craziness. For many years, raw shelled almonds from Supersol were labeled "Kosher for Passover for Eaters of Kitniyot Only". This was pure craziness. Almonds grow on trees and can't become legumes. They were uncooked. The presence of legumes in the factory did not change them into legumes. It was simply an error due to misplaced zealousness. Fortunate this year, the label has been corrected. It is also fortunate that even for those who cling to kitniyot, there is light to disperse the darkness of shtuth. Rabbi Zvi Anshel HaLevi Leshem of Efrat (02-9309133) has written a psak about the halachoth of kitniyot for those who still cling to this custom of the galuth: 1. Some of the oils designated as "kitniot" or "only for those who eat kitniot" are permissible also to Ashkenazim (even according to the position which prohibits kitniot oil), such as peanut, soy, canola and

Although G-d parted the Red Sea, our tradition teaches us that Nachshon Ben Amminadav had to dive into the water before the sea parted. So what does this have to do with Har HaBayit? Everything of course. When you go to Har HaBayit on a monthly basis, it's never really convenient. And at times it even seems impossible to go. You're sick. Your spouse is sick. Or your kids, or your driver or even your car/horse. So you reschedule, and reschedule and reschedule and suddenly there are only a few days left before the end of the month. And so it was this month. After rescheduling twice, we finally set a date two days before Rosh Hodesh. On the big day, I woke up at 5:30 am, went to the mikveh with my son Yishai, and then to synagogue at 6. At 6:10, my son nervously informed me that our driver hadn't yet arrived at shul. I wasn't panicked. But minutes passed and I sent out my first of several SMS messages. No luck. Finally, I called him... and there was no answer. Then I st

The Western Wall Heritage Foundation recently released an iPhone app. It includes a live webcam stream from the Kotel (Western Wall) and a compass that points in the direction of Jerusalem. This is great and terrible at the same time... but not (or just not) because you can virtually visit the Kotel rather than experience the real thing. The problem is the app perpetuates and even promotes some of the largest and most popular myths in Judaism. As Michal Ophir states in the Washington Post : the app " brings the Western Wall to every Jew in the world because it is the heart of the Jewish people . " But last time I checked, Har HaBayit was the heart of the Jewish people. That's where G-d's presence resides. That's why once a month, I push everything aside and make my way there. I don't go because it's convenient. I don't even go because I get something out of it (but I do). I go because I want G-d to know that not everyone has forgotten. That I know whe

In most years, the observance of Yom HaAtzmaout is not celebrated on the actual day that the State of Israel was declared (the 5th of Iyyar) in order to prevent a desecration of the Sabbath. This year, it is celebrated on the 6th of Iyyar, so that the Memorial Day Services begin on Sunday night rather than Saturday night. (In fact, the next time that Yom HaAtzmaout will be celebrated on the 5th of Iyyar is in the year 2020!!) If Judaism lends importance to actual date of an event, how can we reconcile the following issues: Rav Goren zt"l ruled that the proper day should be observed, but what about separating ourselves from the public who observes the deferred day? When should we recite the Hallel prayer? Isn't it in vain if we're not saying it on the day of the miracle? When do we add the Al-HaNissim prayer to our Birkath HaMazon and Shmona Esray? Rav Bar-Hayyim suggests that we look to "Purim Meshulash" for the answer. The festivities and customs of the day shou

'על הניסים' לה' באייר - יום תקומת ישראל (יום העצמאות) עַל הַנִּסִּים, הַגְּבוּרוֹת, הַתְּשוּעוֹת, הַמִּלְחָמוֹת וְהַפְּדוּת שֶׁעָשִׂיתָ עִמָּנוּ וְעִם אֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה. בִּימֵי תְקוּמָתֵנוּ, בְּקוּם עָלֵינוּ בְּנֵי עֲרָב, לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת הָעֹלִים מִשְּׁבִי הַגּוֹלָה אֶל אֶרֶץ חֶמְדָּה. אָמְרוּ: לְכוּ וְנַכְחִידֵם מִגּוֹי, וְלֹא יִזָּכֵר שֵׁם יִשְׂרָאֵל עוֹד תהילים פג, ה . וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים עָמַדְתָּ לָּנוּ בְּעֵת צָרָתֵנוּ. רַבְתָּ אֶת רִיבֵנוּ, דַּנְתָּ אֶת דִּינֵנוּ, נָקַמְתָּ אֶת נִקְמָתֵנוּ. מָסַרְתָּ רַבִּים בְּיַד מְעַטִּים, וּרְשָׁעִים בְּיַד צַדִּיקִים. הֵמָּה כָּרְעוּ וְנָפָלוּ; וַאֲנַחְנוּ קַּמְנוּ וַנִּתְעוֹדָד תהילים כ, ט . לְךָ עָשִׂיתָ שֵׁם גָּדוֹל בָּעוֹלָם, וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה. וּבַחֹדֶשׁ הַשֵׁנִי בַּחֲמִשָּׁה לַחֹדֶשׁ, פָּרַקנוּ עוֹל גּוֹיִם מֵעַל צַוָּארֵנוּ. כְּשֵׁם שֶׁעָשִֹיתָ לָּנוּ תְּשׁוּעָה בַּיָּמִים הָהֵם , כָּךְ עֲשֵׂה עִמָּנוּ בָּ

Although the rainy season is over in Erets Yisrael, Rav Bar-Hayim has just released a tshuva about praying for rain. His answer clearly shows his mastery of the sources as well as his logical halachic approach that makes Judaism--and daily prayer--relevant. To summarize: We make mention (Mazkirim) of HASHEM’s great powers which cause the rain to fall from the evening prayers of last day of Sukoth In Erets Yisrael, praying for rain from the 7th of MarHeshwan is no longer relevant since there are no pilgrims who need time to return to their homes outside the Land before the rains begin. We should "mazkir" rain starting from Mossa’e Sh’mini Assereth. The Rambam writes that people should pray for rain (Sho’alim) based on the rainy season of that area. This is why the Jews of Bavel differed in their Halakhic practice from their brethren in Erets Yisrael. They waited until the 60th day after the equinox, often erroneously taken to mean, based on the Julian calendar, December 5th,

Forgive me for hacking from the Esser Agoroth blog (that also references this site), but his collection of quotations from friends and neighbors was nice--and shows we're making progress: Religious resident of Bet El B': “I know so many Ashkenazim who eat kitniyot now. But, we're just not there yet.” (In previous years, this same Jew was adamantly opposed to the idea.) Religious resident of K'far Tapu'ah: “I see the logic behind kitniyot being permissible during Pesah, and I will say so openly. But, I am choosing not to eat them for now.” Religious woman of Iraqi decent in Jerusalem: “There is no way I would consider marrying an Ashkenazi man,...unless he ate kiyniyot during Pesah,...then maybe I would consider it. What's Pesah without rice?” Two friends at the beach: “Hey, wait a minute! You're always talking about what a hard core Litvak you are. What are you doing eating tehina?” “I eat kitniyos during Pesah.” “Have you ever heard of Rav Bar-Hayim?” “No,

Zealots of Exile are no longer content with their ban on kitniyot and have moved on to banning soft matzah as was eaten by our forefathers for a mere 2000 or 3000 years, minus the last 300. The Rabbinical Council of Victoria (RCV) wishes to express grave concerns about a new product called “Laffa Matza” being sold in certain food outlets in Melbourne, which bears a Kosher for Passover symbol and is soft and chewy. What is clear from this discussion is that: The RCV has not been able to explain why they are concerned--except that the soft matzot are chewy (I have not seen a source for this being a problem nor have they said soft matzot are actually chametz, chas ve shalom) There are vested business interests in this and the "Laffa Matza" is selling well despite their efforts The replies on the Galus Australis blog with the most invective come from people who have never made matzot and don't know what they're talking about There are thinking Jews everywhere who can sep

In an interview with the UK's Jewish Chronicle, Rav Bar-Hayim explains that it's permissible for Jews in the UK to eat kitniyot: His reasoning is that the tradition of avoiding kitniyot emerged at precisely the time that Jews were expelled from England - 1290 to 1656. This means that, just as the kitniyot custom cannot be considered native to Israel, it cannot be considered native to England. The tradition became established in England, he believes, by Jews who moved from Europe continuing to observe it out of habit after they immigrated. But he argues that according to halachah, when arriving in the "halachic virgin territory" of England they were free to either retain or discard the tradition. He believes that immigrants to England were unaware of this choice and therefore their descendants are free to either retain or discard the kitniyot custom.

Good news for fans of the Talmud HaYerushalmi. May it soon be returned to its rightful place in the eyes of the Torah world: Manuscripts from the Cairo Genizah, a collection of ancient Jewish writings stored in an Egyptian synagogue, which were recently examined reveal new segments of the Talmud, Mishnah (oral Jewish laws) and rabbinic literature. Among the scriptures was a whole sentence off the Jerusalem Talmud's Tractate Bikkurim which had been missing until now. The incorporation of the phrase in the Gemara renders the tractate chapter intelligible.

Machon Shilo Notes Increase in “Ashkenazi” Kitniyot Eaters Compares Mistaken Kitniyot Ban with Controversy Over Ancient Ashkelon Graves of Pagans JERUSALEM, ISRAEL, March 24, 2010 — Machon Shilo has announced that the kitniyot rebellion continues as more Orthodox Jews are abandoning the mistaken practice of abstaining from eating kitniyot during the Passover holiday. Rabbi David Bar-Hayim, head of the institute notes with satisfaction that Machon Shilo is frequently cited as having an impact on people’s decisions. “Each year I am contacted by an increasing number of people who inform me that they are no longer adhering to the ban on eating kitniyot ,” says Rabbi Bar-Hayim. “They thank me for the “heter” of eating kitniyot and providing clear halachic insight that makes Torah Judaism relevant for thinking people.” Rabbi Bar-Hayim uses sources in the Mishnah and Gemara to demonstrate that customs are connected to the place where one resides and are not simply packed up like household

A friend of a friend learns with an avrech from Yeshivat Torat Hayyim, the yeshiva that was expelled from Neve Dekelim and found a warm home in Yad Binyamin. He no longer abstains from kitniyot, having adopted the minhag of the yeshiva. Apparently the students of the yeshiva, following Rav Shmuel Tal, eat some kitniyot and kitniyot derivatives, including humous. Rav Tal is definitely Ashkenazi in origin. Apparently, part of his reasoning for dispensing with the minhag has to do with observing minhag hamakom. And of course, the minhag of Erets Yisrael was--and is--to eat kitniyot. It is interesting to note that Rav Tal and the yeshiva also share another less-than-common practice: wearing tefillin during Chol HaMoed. In short, the good news is that more and more people think that the time has come to dispense with this minhag shtuth and are voting with their wallets and their mouths. They are buying kitniyot and even eating them on Pesah. Not just because it's easier, not just becaus