The Kitniyot Liberation Front

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