Kosher CORner Passover Magazine 2026

THE KOSHER CORNER

COUNCIL OF CANADA

Wishing everyone a happy Passover

Shop our wide assortment of Kosher & Passover groceries, meat and fish at these FreshCo locations.

Shaul Kochba STORE OWNER

BATHURST & RUTHERFORD

9200 Bathurst St., Thornhill

@freshcoRutherford

Jennifer Bland STORE OWNER

BATHURST & STEELES

800 Steeles Ave W, Thornhill

@freshcoBathurstSteeles

RABBINICAL VAAD HAKASHRUTH

Chairman: Rabbi Yacov Felder

Rabbi Messod Azoulay, Rabbi Avraham Bartfeld, Rabbi Chanoch Ehrentreu, Rabbi Yehoshua Felder, Rabbi Shlomo Gemara, Rabbi Ovadia Haboucha, Rabbi Yossel Kanofsky, Rabbi Mendel Kaplan, Rabbi Uri Kaufman, Rabbi Yaakov Kaufman, Rabbi Daniel Korobkin, Rabbi Chaim Kulik, Rabbi Baruch Lichtenstein, Rabbi Rafi Lipner, Rabbi Moshe Lowy, Rabbi Yoseph Oziel, Rabbi Dovid Pam, Rabbi Mordechai Scheiner, Rabbi Raphael Shmulewitz, Rabbi Zev Spitz, Rabbi Tzvi Sytner, Rabbi Sam Taylor

KASHRUTH COUNCIL BOARD OF DIRECTORS

Chairman: Mr. Moshe Sigler

Past Chairman: Dr. Ira Marder

Vice Chairmen: Mr. Jack Feintuch, Mr. Shimshon Gross, Mr. Ari Messinger

Treasurer: Mr. Larry Froom Secretary: Mr. Yehuda Anhang Assistant Secretary: Mr. Michoel Klugmann

Executive: Mr. Daniel Bitton, Mr. Nathan Bleeman, Mr. Benzion Heitner, Mr. Pinny Kaufman, Mr. Mark Ross

Board Members: Mr. Robert Benmergui, Rabbi Neil Cohen, Mr. Yehuda Cohen, Mr. Yehoshua Czermak, Mr. Howard Glowinsky, Mr. Allan Gutenberg, Mr. Mark Halpern, Mr. Paul Jacobs, Mr. Irving Karoly, Mr. Shimshon Katz, Mr. Moshe Kesten, Mr. David Kleiner, Mr. Jerrold Landau, Mr. Mendy Maierovitz, Mr. Elie Mamann, Rabbi Eli Mandel, Rabbi Shea Miller, Mr. Ronald Rutman, Mr. Simon Schonblum, Mr. Marvin Sigler, Mr. Avrum Waisbrod, Mr. David Woolf, Mr. Shmuel Zimmerman

KASHRUTH COUNCIL STAFF

Chairman, Rabbinical Vaad Hakashruth: Rabbi Yacov Felder

Director of Community Kosher: Rabbi Tsvi Heber

Director of Industrial Kosher, Kashruth Administrator: Rabbi Dovid Rosen

Managing Director: Mr. Richard Rabkin

Director of Operations: Mr. Jay Spitzer

Rabbinic Administrators: Rabbi Dovid Laufer, Rabbi Avrohom Lowinger, Rabbi Joshua Norman, Rabbi Yechiel Teichman

Senior Rabbinic Field Administrator: Rabbi Nachman Ribiat

Rabbinic Field Administrator: Rabbi Assaf Swissa

Rav HaMachshir, Shechita: Rabbi Moshe Biller

Rabbinic Liaison: Rabbi Yoseph Oziel

Software Developers: Mr. Chaim Ribiat, Mr. Yehuda Clinton

Head Mashgiach: Rabbi Noam Gottlieb

Senior Mashgichim: Rabbi Mendel Gansburg, Rabbi Yitzy Greenwald, Rabbi Avigdor Lowin, Rabbi Matis Stebben

Bedikas Tol'aim Specialist: Rabbi Yehoshua Levy

Rosh Kollel, COR Night Kollel: Rabbi Moshe Spiegel

Office Administrator: Mrs. Chaya Rosenberg

Regulatory Specialist: Ms. Rhonda Marx

Accounts Receivable Administrator: Mrs. Barbara Bar-Dayan

Executive Assistant & New Client Representative: Mrs. Judy Pister

Accounting Administrator: Mrs. Miriam Kleiman

Industrial Account Specialists: Mrs. Danit Hess, Ms. Rivka Ogilvie

Administrative Assistant: Mrs. Dena Janowski

Accountant: Mrs. Olga Sekiritsky

KOSHER CORNER EDITORIAL STAFF

Editor-in-Chief: Richard Rabkin

Senior Halachic Contributor: Rabbi Dovid Rosen

Production Manager: Rivka Ogilvie

Copy Editor: Rhonda Marx

Advertising: Chaya Rosenberg

Design & Layout: Aura Rosenzweig

welcome COR NER

A message from Rabbi Yacov Felder

Pesach is a unique Yom Tov. The spirit of Pesach seems to be celebrated by all Jewish people, whatever their level of observance, wherever they may be.

What is the reason that Pesach and the seder are so popular and so widely accepted and practised? It does not possess the awe of the High Holidays nor the levity of Purim. Why is Pesach so unique?

Of course, one can say וליפא ,לזמב יולת לכה לכיהבש הרות רפס “Everything is dependent upon mazel, even a Sefer Torah”- Pesach was just fortunate to have a good mazel However, I feel that we can attribute a much deeper reason to this phenomenon. There seems to be a common theme in the laws, customs and traditions of Pesach, especially concerning the Korban Pesach (Pesach offering) and the seder night.

The Torah in teaching the laws of the Korban Pesach instructs, ולכא יפל שיא השה לע וסכת. A prerequisite of eating this offering is that one must be counted and included in a korban prior to its slaughtering. תיבל הש תובא תיבל הש, one animal was slaughtered per family, and, if necessary due to large families, one animal was taken for each household within the family. Small families would join with neighbours and share a korban תיבב לכאי דחא, the korban was to be eaten by all the people who were counted and included in it as one הרובח (chabura), one group. They were not permitted to split apart and join other groups.

Furthermore, the Korban Pesach was to be eaten roasted, not cooked. Through the cooking process, the meat would become soft, and eventually, if cooked long enough, it would fall apart into many pieces. Instead, if the meat were roasted, it would shrink and remain intact as a single unit.

The Korban Pesach was roasted, לע ושאר וברק לעו ויערכ, with its head, legs and inner parts all in one, symbolising wholeness and oneness.

The korban brought a sense of responsibility upon each member of b’nai Yisroel to join and become part of a תיב, a הרובח, a group of fellow Jews. It was not sufficient to just be a member of a chabura; one had to also participate by taking part in eating the korban with the other members of the group. Korban Pesach teaches that we must be participating members of Klal Yisroel

"Korban

Pesach teaches

that we must be participating members of Klal Yisroel"

The success of the Yom Tov of Pesach that is so widely observed can be attributed to the feeling of belonging to a chabura/ הרובח, to a תיב that it offers each person. Even one who has no home is invited at the outset of the seder as we proclaim

changing requirements and desires of the kosher consumer. In order to accomplish these goals, COR is privileged to have many prominent rabbinic and lay leaders involved with our organisation.

The Rabbinical Vaad Hakashruth, comprised of dedicated rabbis who represent our diverse Toronto community, formulates the halachic policies and standards that govern kashrus at COR. The executive and board, made up of devoted םינקסע, give selflessly of their time and professional expertise to provide guidance and direction. The loyal and committed staff of COR, utilising their skills and experience, provide exceptional standards of kashrus in our food service and industrial divisions.

We are pleased to present to you the 5786/2026 Passover Guide - the result of the active participation of many members of our COR chabura. We express our sincere appreciation to each of them for this informative and useful guide, and we hope you will benefit from and enjoy this enhanced and expanded publication.

For over seven decades, COR has been servicing Toronto as the community kashrus agency as well as providing thousands of kosher products by supervising industrial plants across Canada. COR is continuously looking to expand its services to meet the ever-

On behalf of the Rabbinical Vaad Hakashruth, I would like to extend our best wishes for a חמשו רשכ גח

Rabbi Yacov S. Felder

A message from Mr. Moshe Sigler

Dear Friends,

Pesach is often described as the festival of freedom, yet the Torah frames its central mitzvos not in the public sphere, but rather, within the home. The Korban Pesach was eaten by families. The mitzvah of the seder charges parents to transmit our Mesorah around our tables. Even the laws of kashrus — so central to our identity — are lived most profoundly in the private sanctity of our Jewish homes.

A Jewish home is not defined by walls alone, but by the values that dwell within it. It is a place where children absorb Judaism not only from what they are taught, but from what they observe — the care taken with what enters the home, the respect shown for mitzvos, and the warmth with which others are welcomed inside. Kashrus, in this sense, is not merely a technical system, but a framework that elevates daily life and turns the home into a mikdash me’at

This year, the idea of “home” carries even deeper resonance, as we witnessed the last of the living hostages returning to us. A home is where dignity is returned, where

"A Jewish home is not defined by walls alone, but by the values that dwell within it."

identity is reclaimed, and where healing can begin. Their return underscores the timeless truth that redemption is not just an historical event - it happens in our days as well.

May this Pesach inspire us to strengthen our own homes: to fill them with kedusha, learning, warmth, and mitzvos, to raise the next generation with clarity and pride of who we are, in which merit we will return to our true home with Moshiach tzidkeinu, speedily, in our days.

Sincerely, Moshe Sigler

ו״פשת ןסינ calendar March-April 2026

Bedikat Chametz

Erev Pesach

Taanit Bechorot

Eruv Tavshilin 1st Seder Night

Pesach 2nd Day

Seder Night

Sefira 1

Shabbat HaGadol

Chol Hamoed

Sefira 2

15 Sefira 3

Sefira 10

Chol Hamoed

Hamoed

Important Pesach dates & times

TUESDAY EVENING, MARCH 31 Bedikat Chametz

WEDNESDAY, APRIL 1

Erev Pesach / 1st Night of Pesach Eruv Tavshilin

THURSDAY, APRIL 2

1st Day of Pesach / 2nd Night of Pesach

FRIDAY, APRIL 3 2nd Day of Pesach Erev Shabbat Chol Hamoed

SHABBAT, APRIL 4 Shabbat Chol Hamoed

TUESDAY, APRIL 7 Erev Yom Tov/ 7th Night of Pesach

WEDNESDAY, APRIL 8 7th Day of Pesach/ 8th Night of Pesach

THURSDAY, APRIL 9 8th Day of Pesach

passover Establishments & Services

AIRLINE MEALS

You must request Kosher for Passover meals in advance from your travel agent or the airline. Meals prepared for Passover are specially sealed and stamped "Kosher l'Pesach".

BAKERIES

Hermes Bakery

Isaacs/KCP Bakery

Kosher City Plus Bakery

Lollicakes

Olive Branch

BUTCHER SHOPS

HARTMANS

Real Canadian Superstore (Gerry Fitzgerald)

Olive Branch

Sobeys (Clark)

Toronto Kosher

416.787.1234

416.782.6788

416.482.2253

905.886.0255

FISH

416.663.7779

416.665.3209

905.886.0255

905.764.3770

416.633.9642

Nu Age Organic Chicken & Meat Online www.nuagefish.com

CATERERS & TAKE-OUT FOODS

Apex Kosher Catering

Beyond Delish Catering

Ely's Fine Foods

Greg’s Delights

HARTMANS

koshertrends by mona pasternak

La Briut Kosher Catering

Lechaim Catering

Mitzuyan Kosher Catering

Olive Branch

PRC Caterers

416.901.5044

905.884.7700

416.782.3231

905.597.7734

416.663.7779

416.665.6662

647.800.2229

416.650.5440

416.419.5260

905.886.0255

416.787.9889

Real Canadian Superstore (Gerry Fitzgerald) 416.665.3209

Sobeys (Clark) 905.764.3770

The Kosher Gourmet 416.781.9900

Toronto Kosher 416.633.9642

Two13 Kosher Food Design 647.334.4213

Yours Truly Meat Co

PUBLIC/PRIVATE INSTITUTIONS

Kitchens of the institutions listed below have been prepared for Passover by COR.

• Aspira Kensington Place Retirement Residence

• Baycrest Centre for Geriatric Care

• Baycrest Terrace

• Bernard Betel Centre –Providing the First Seder Wednesday April 1/2026 @5:00pm – 416.225.2112 Ext 0

• Bikur Cholim

• One Kenton Place

WINES

Wine certified by recognized rabbinic authorities are permissible. The label must indicate that the bottle has been prepared "Kosher l’Pesach".

halachic COR NER

PREQUIRES PASSOVER CERTIFICATION

Alcoholic Beverages

Almond Milk

ALMONDS

Ppassover Product Guide

NO PASSOVER CERTIFICATION REQUIRED

KITNIYOT *This product may require Passover certification for those who eat Kitniyot on Passover

Requires Passover certification

TAKE NOTE!

• In shell No certification required (year-round including Passover)

• Shelled without BHT and BHA and NOT blanched or roasted No certification required (year-round including Passover)

Apple Juice

Apple Sauce

Requires Passover certification

Artificial Sweeteners see Sugar substitute

Baby Food

Baby Formula

Baking Powder

Requires Passover certification

The following baby formulas are produced in chametz-free facilities and are acceptable when bearing the OU. They are kitniyot and should be prepared with designated utensils.

Enfamil

Enfapro Isomil

Kirkland Signature Life Brand

Nestle Good Start Next Step

Parent’s Choice

President’s Choice

Similac

Requires Passover certification

Baking Soda No certification required (year-round including Passover)

Buckwheat

Kitniyot * (see note above)

Butter Requires Passover certification

Canola Oil

CARROTS

• Frozen or canned carrots

Kitniyot * (see note above)

Requires Passover certification

• Baby or raw carrots No certification required (year-round including Passover)

Cheese (hard & soft)

Requires Passover certification

Chicken see Poultry

Chickpeas

Club Soda

Cocoa Powder

Coconut Oil

Kitniyot * (see note above)

Requires Passover certification

COCONUT, SHREDDED

• Sweetened and/or toasted

Requires Passover certification

• Unsweetened No certification required (year-round including Passover) COFFEE

• Regular beans - whole or ground

No certification required (year-round including Passover)

• Regular instant Requires Passover certification

• All decaf - beans or instant Requires Passover certification

• All flavoured - beans, instant, or decaf Requires Passover certification

• Folger's instant - regular and decaf, NOT flavoured No certification required (year-round including Passover)

• Maxwell House instant - regular and decaf, NOT flavoured Certified (year-round including Passover)

• Taster's Choice instant - regular, NOT decaf or flavoured No certification required (year-round including Passover)

• Whitener/non-dairy creamer Requires Passover certification

Cola See soft drinks

Cooking Oil Spray Requires Passover certification

Corn Kitniyot * (see note on the following page)

Cottonseed Oil Requires Passover certification

Dates Requires Passover certification

Dessert Gels and Puddings Requires Passover certification

Edamame Kitniyot * (see note on the following page)

Eggs No certification required (year-round including Passover)

Eggs, Liquid Requires Passover certification

Eggs, Peeled Requires Passover certification FISH

• Fresh with no added ingredients besides salt No Passover certification required

• All other varieties Requires Passover certification

• Tuna Fish, canned Requires Passover certification SALMON

• Fresh No Passover certification required

• Smoked, Lox

Requires Passover certification

• Canned Requires Passover certification

• Frozen Requires Passover certification

• Kirkland Atlantic Farm Raised Frozen Salmon Acceptable as-is for Passover

• Kirkland Wild Frozen Salmon Acceptable as-is for Passover

Food Colouring Requires Passover certification

Fruit Juice Requires Passover certification FRUITS

• Canned Requires Passover certification

• Frozen unsweetened, without additives (i.e. syrup, citric acid, ascorbic acid, vitamin C)

No certification required (year-round including Passover)

• Dried Requires Passover certification GARLIC

• Fresh No certification required (year-round including Passover)

• Peeled Requires Passover certification

Ginger Ale See Soft Drinks

Grape Juice Requires Passover certification

Grapeseed Oil

Green Beans

Requires Passover certification

Kitniyot * (see note below)

Gum Requires Passover certification

HAZELNUTS (FILBERTS)

• In shell No certification required (year-round including Passover)

• Shelled without BHT and BHA AND NOT blanched or roasted No certification required (year-round including Passover)

Honey Requires Passover certification

HORSERADISH

• Prepared Requires Passover certification

• Raw No certification required (year-round including Passover)

Ice, bagged No certification required (year-round including Passover)

Ice Cream, Sherbert, etc.

Requires Passover certification

Jam, Jelly, Preserves Requires Passover certification

Kasha Kitniyot * (see note below)

Ketchup Requires Passover certification

Lactaid See Milk

Lemon juice

Lemon juice: ReaLemon Lemon Juice

Lentils

Lime Juice

Lime Juice: ReaLime Lime Juice

Requires Passover certification

Certified by the OU is acceptable without Passover certification

Kitniyot * (see note below)

Requires Passover certification

Certified by the OU is acceptable without Passover certification

Maple Syrup Requires Passover certification

Margarine Requires Passover certification

Matzah Requires Passover certification

Mayonnaise Requires Passover certification MEAT

• All cooked and/or processed

Requires Passover certification

• All raw unprocessed meat from Shefa and Mehadrin Kosher for Passover year-round even without Passover certification MILK

• Milk Preferable with Passover certification If certified milk is unavailable, purchase regular milk before Passover

• Lactaid milk If needed, purchase before Passover

• Lactaid caplets, drops, tablets May contain Chametz

REQUIRES PASSOVER CERTIFICATION

P NO PASSOVER CERTIFICATION REQUIRED TAKE NOTE!

KITNIYOT *This product may require Passover certification for those who eat Kitniyot on Passover

MUSHROOMS

• Canned Requires Passover certification

• Fresh, dried, pre-sliced

No certification required (year-round including Passover)

Mustard Kitniyot * (see note on the following page)

Nuts

Oil

OLIVE OIL

• Extra virgin

• All other including pure, and extra light

See specific nut type: almonds, hazelnuts, peanuts, pecans, walnuts

See specific oil type: canola oil, coconut oil, cooking oil spray, cottonseed oil, grapeseed oil, olive oil, safflower oil, vegetable oil

No passover certification required

Requires Passover certification ORANGE JUICE

• Fresh Requires Passover certification

• Frozen concentrate, grade A 100% pure without additives or enrichments (e.g. calcium)

No certification required (year-round including Passover)

Peanuts Kitniyot * (see note on the following page)

Peas Kitniyot * (see note on the following page)

PECANS

• In shell

No certification required (year-round including Passover)

• Shelled Requires Passover certification

Pickles Requires Passover certification

Pineapple, canned Requires Passover certification

Pop See Soft Drinks

Popcorn Kitniyot * (see note on the following page)

Poppy Seeds

Kitniyot * (see note on the following page)

Potato Chips Requires Passover certification POULTRY

• All cooked and/or processed Requires Passover certification

• All raw unprocessed poultry from Marvid and Premier Kosher for Passover year-round even without Passover certification

Prunes Requires Passover certification

Quinoa

There are differing opinions as to the kitniyot status of quinoa. Ask your rabbi for direction.

Raisins Requires Passover certification

Rice Kitniyot * (see note on the following page)

Rice Milk

Safflower Oil

Kitniyot and may contain chametz

There are differing opinions as to the kitniyot status of safflower oil. Ask your rabbi for direction.

Salad, bagged Requires Passover certification

Salmon See Fish

SALT

• Iodized Requires Passover certification

• Non-iodized

No certification required (year-round including Passover)

Seltzer Requires Passover certification

Sesame Seeds

Kitniyot * (see note on the following page)

Snow Peas Kitniyot * (see note on the following page)

Soda Stream Canister

Soft Drinks (i.e. Carbonated Drinks)

No certification required (year-round including Passover)

Requires Passover certification

Soy Milk Kitniyot and may contain chametz

Soybeans Kitniyot * (see note below)

Spices Requires Passover certification

SUGAR

• White Granulated (i.e. 2KG bags, industrial bags)

No certification required

Redpath White Sugar and Lantic White Sugar are acceptable for Passover and do not require Passover certification. All varieties of Redpath brown sugar and all varieties of Lantic brown sugar are acceptable for Passover and do not require Passover certification.

• Redpath Cubes

• Redpath Dark and Light Brown Sugar

No passover certification required

• Redpath Demerara No passover certification required

• Redpath Golden and Light Yellow Sugar

• Redpath Packets

• Lantic Dark and Light Brown Sugar

• Brown Sugar

• Confectioners Sugar

• Sugar substitute, artificial sweeteners

No passover certification required

Requires Passover certification

Sunflower Seeds Kitniyot * (see note below)

Sweeteners See Sugar Substitute

TEA

• Instant, decaffeinated, flavoured, and herbal

• Pure black, green, and white (leaves or bags)

Requires Passover certification

No certification required (year-round including Passover)

Tofu Kitniyot * (see note below)

Tuna See Fish

Turkey See Poultry

Vegetable Oil

Vegetables, canned or frozen

Requires Passover certification

Vinegar Requires Passover certification

Vitamins Requires Passover certification

WALNUTS

• In shell

No certification required (year-round including Passover)

• Shelled without BHT and BHA AND NOT blanched or roasted No certification required (year-round including Passover)

Wild Rice Kitniyot * (see note below)

Wine Requires Passover certification

Yogurt Requires Passover certification

REQUIRES PASSOVER CERTIFICATION KITNIYOT *This product may require Passover certification for those who eat Kitniyot on Passover

REQUIRES PASSOVER CERTIFICATION

Alcohol (Isopropyl)

All-Purpose Cleaner

Aluminum Pans & Foil

Ammonia

Baby Oil

Baby Ointment

Non-Edible products

No certification required

certification required

No certification required

Baby Powder No certification required

Baby Wipes Without Alcohol

No certification required

Balloons Without Powder No certification required

Bathroom Cleaner

Bleach

Blush

Carpet Cleaner

No certification required

Charcoal No certification required

Coffee Filters

Contact Lens Solution

Contact Paper

Cream, Topical

Crock Pot Liners

Cupcake Liners

Dental Floss (including waxed), Unflavoured

Deodorant, Spray

No certification required

Should not have chametz-derived alcohol

Deodorant, Stick No certification required

Dish Soap, Liquid & Powder

Drain/Pipe Opener

Dry Shampoo

No certification required

Should not have chametz-derived alcohol

Eye Shadow No certification required

Eyeliner

Fabric Protector

Fabric Softener

Floor Cleaner

Foundation

Furniture Polish

No certification required

certification required

No certification required

Glass Cleaner

Gloves, Disposable Without Powder

No certification required

Hairspray Should not have chametz-derived alcohol

Hydrogen Peroxide

Insecticide, Sprays

No certification required

Insecticide, Traps Some baits contain chametz

Jewellery Polish No certification required

Laundry Detergent No certification required

Lipstick & Lip Gloss Should be chametz-free

Lotion No certification required

Mascara No certification required

Mineral Oil

Moisturizer & Hand Cream

No certification required

Mouthwash Should be chametz-free

Murphy Oil

Nail Polish Remover

No certification required

Should not have chametz-derived alcohol

Napkins No certification required

Ointment

Oven Cleaner

No certification required

Paper Cups No certification required

Paper Plates, Coated

Paper Plates, Non-Coated

No certification required

No certification required, not recommended for hot and/or moist foods

Note: Some non-coated paper plates contain corn starch. Therefore, it is not recommended to use for hot or moist foods unless they have Passover certification.

Paper Towels

No certification required, avoid direct food contact with the first few and last few sheets

Parchment Paper No Passover certification required

Perfume & Cologne Should not have chametz-derived alcohol

Plastic Cups, Plates & Cutlery

Plastic Wrap

No certification required

Play Dough Chametz

Shampoo No certification required

Shoe Polish No certification required

Silver/Metal Polish No certification required

Soap, Bar & Liquid

Styrofoam Cups & Plates

No certification required

Toothpaste Should be chametz-free

Toothpicks Without Colour

Vaseline/Petroleum Jelly

Wax Paper

No certification required

KITNIY

In addition to the Torah’s prohibition of chametz on Pesach, many people have the custom to refrain from consuming kitniyot as well.

Origins

The earliest literature regarding kitniyot dates back over 700 years. The Smak, Rabbi Yitzchak of Korbol, who lived in the 13th century, writes about the custom of kitniyot that had already been practiced for many generations.

Perspective

In order to appreciate the custom of kitniyot, let us first make an observation about the nature of the prohibition of chametz on Pesach.

Among the foods that the Torah has forbidden, there is a wide range of rules and regulations. Some foods are only forbidden to be eaten (i.e. typical non-kosher); monetary and physical benefit is additionally restricted from others (i.e. milk and meat mixtures, and orlah - fruits from a tree that is not yet three years old). The penalty for violation and the rules of nullification vary from item to item.

The prohibition of chametz is unique in its broad applications and severity of violation. Chametz has the strictest restrictions of all forbidden foods in the Torah. Besides the prohibition of eating and benefiting from chametz, one is forbidden to own it as well. Many times, even a small drop of chametz that gets mixed into an otherwise non-chametz food would forbid the entire mixture. The punishment of karet (spiritual excision) for consuming chametz is the most severe penalty that the Torah gives for forbidden food.

With this in mind, we can appreciate that halacha has a heightened cautiousness towards chametz and why extra safeguards have been set in place to avoid chametz. (In addition, since chametz is permitted throughout the year, mistakes are more likely.)

The custom of kitniyot is a well-known example of an instituted safeguard.

Reasons

The classic kitniyot products are rice, buckwheat, millet, beans, lentils, chickpeas, and mustard seed. Even though kitniyot products are not chametz, Chazal were worried that if we allow their consumption, actual chametz might be consumed as well. One concern is the realistic possibility that wheat or barley kernels, which are similar to kitniyot kernels, might be inadvertently mixed into the kitniyot, thereby cooking chametz with the kitniyot. Another concern was that, since one can grind kitniyot into flour and bake or cook them into items that resemble actual chametz, the uninitiated observer might assume that chametz products are permissible. Also, the harvesting and processing of kitniyot is done in a similar way to chametz grains, and again, that might lead to confusion. In order to prevent the grave sin of eating chametz, the custom of kitniyot was enacted.

To Whom Does the Custom Apply?

As the halachic nature of customs dictates, only those communities which have adopted the custom of kitniyot are bound by it. The Ashkenazi communities of that time certainly accepted this custom, while generally the Sephardic communities did not.

It is interesting that even within the Sephardic communities there are those who observe this custom to avoid kitniyot to some extent. Many members of the Moroccan communities avoid kitniyot and some Iraqis don’t eat rice. (There is a Persian custom not to eat chickpeas. The reason is not based on what is mentioned above, but for a different reason entirely. Chummus is a chickpea product, and since “chummus” sounds like “chametz”,

KITNIY T

that community had a tradition to avoid chickpeas on Pesach.)

Although kitniyot has the halachic status of a custom, its observance is in no way optional. There are two types of customs: instituted customs and developed customs. Examples of developed customs include eating fried foods on Chanukah and hamantashen on Purim. These customs developed as their practices relate to the holidays. We cherish these customs, but there is no requirement to practice them. An instituted custom, on the other hand, once it has been accepted and practiced, has a similar status to a binding law. If one is of Ashkenazi descent, they are bound to adhere to the custom of refraining from eating kitniyot

Types of Items Included

The original kitniyot products are rice, buckwheat, millet, beans, lentils, chickpeas, and mustard seed. As new products were introduced and discovered, their kitniyot status needed to be discussed. We find literature in regard to the kitniyot status of peas, corn, peanuts, quinoa, and others as well. Since there are many factors to consider, it is apparent that only a rabbinic authority can decide what is and what is not included in the custom.

Leniencies

Although kitniyot was prohibited out of a concern that it would be confused with chametz, kitniyot does not share the same strict applications of actual chametz. The custom was only enacted to forbid eating kitniyot. One is permitted to own, use, and benefit from kitniyot. Therefore, kitniyot products do not have to be sold with the chametz, and pet food containing kitniyot may be used. The laws of nullification are relaxed as well. In addition, when necessary, sick and elderly people may consume kitniyot products. Someone suffering discomfort may take medication that has kitniyot ingredients, and a baby may be fed formula that has kitniyot ingredients.

COMMON KITNIYOT ITEMS

Pesach is a holiday in which we cherish our heritage and our link back to the earlier generations. Adhering to one’s traditions in regard to kitniyot is a great demonstration of this appreciation. n

medication Guidelines

No one should discontinue or avoid taking medications that have been prescribed to them without consulting their doctor and rabbi.

Pleasant Tasting Medicine

Liquid medicines and chewable pills, which are flavoured to give a pleasant taste, have the same halachic status as regular food even though they are only being taken for their medicinal benefits.

If these medications contain chametz, they are forbidden to be ingested on Pesach. In a situation where the patient is seriously ill (choleh sheyaish bo sakana), a rabbi should be consulted.

Bitter Tasting Medicine

Pills which are bitter are permitted for someone who is ill even if the pills contain chametz. (If a pill has a thin, sweet flavoured coating, but the actual pill is bitter, the pill may be permitted as long as the coating is chametz-free.) This leniency is based on the principle that the pill is being eaten in an abnormal way, shlo k’derech achila, and is limited to one who is ill. Someone who is suffering only slight discomfort should not take pills that contain chametz. In addition, even if someone is ill, the halacha clearly states (Rama Y”D 155:3) that one may not take a pill that contains chametz if there is a chametz-free alternative.

Vitamins and Supplements

Since the allowance for taking medicines that contain chametz is limited to someone who is ill, it is forbidden to electively take vitamins or food supplements unless it is determined that they do not contain chametz

Kitniyot

Medicine containing kitniyot is permitted for someone who feels ill.

REMEMBER

• IMPORTANT: No one should discontinue or avoid taking medications that have been prescribed to them without consulting their doctor and rabbi.

• Medication which tastes bitter when chewed is permitted. However, one should not take a pill that contains chametz if there is a chametzfree alternative.

• Liquid and chewable medications as well as coatings of medications that contain chametz should not be used.

• Vitamins and food supplements that contain chametz should not be used.

• Medicine containing kitniyot is permitted for someone who feels ill.

• Products that are only permitted for medical reasons should be used in separate utensils.

• The above guidelines do not address the question of consuming medicines on Shabbat or Yom Tov

Chametz-Free medication

The following is a list of basic over-the-counter products that are chametz-free but may contain kitniyot. The list does not verify the general kashrut of the medications. Items must be in the exact form as shown and exactly as named.

ALLERGY

AND COLD & COUGH RELIEF

• Advil Cold & Flu

• Advil Cold & Sinus Plus

• Advil Cold & Sinus Nighttime

• Aerius

• Allegra 12 Hour 60 mg tablet

• Allegra 24 Hour 120 mg tablet

• Allegra-D

• Benadryl Liquid Elixir

• Benadryl Allergy Caplets

• Benadryl Extra Strength Nighttime Caplets

• Benylin Cold and Sinus Plus Tablets

• Benylin Cold and Sinus Day/Night Tablets

• Claritin Allergy+Sinus Tablet

• Claritin Allergy+Sinus Extra Strength

• Claritin Kids Syrup

• Coricidin HBP Antihistamine Cough & Cold

• Reactine Tablets

• Reactine Allergy & Sinus

• Sudafed Sinus Advance

• Sudafed Head Cold + Sinus Extra Strength

ANALGESICS/PAIN RELIEF

• Advil Tablets/Caplets

• Advil Extra Strength Caplets

• Advil Muscle & Joint

• Advil Pediatric Drops (all flavours)

• Advil Children's Liquid (all flavours)

• Advil Junior Strength Swallow Tablets (NOT chewables)

• Aleve Caplets

• Anacin

• Aspirin Regular Strength Tablets/ Caplets

• Aspirin Extra Strength Tablets

• Aspirin Stomach Guard Extra Strength

• Aspirin Stomach Guard Regular Strength

• Genexa Suspensions

• Midol PMS Complete

• Midol Menstrual Complete

• Midol Teen Complete

• Motrin IB Regular Strength

• Motrin IB Extra Strength

• Motrin IB Super Strength

• Motrin Suspensions and Concentrated Drops

• Tylenol Regular Strength Caplets/ Tablets

• Tylenol Extra Strength Caplets

• Tylenol Childrens/Infants DYE FREE liquid (all flavours)

ANTACIDS

• Alka-Seltzer

• Pepcid AC

• Pepcid AC Maximum Strength

• Pepcid Tablets

• Zantac

ANTI-DIARRHEA

• Imodium Caplets

• Pepto-Bismol Liquid

• Pepto-Bismol Liquid Extra Strength

ANTI-NAUSEA

• Gravol Easy To Swallow Tablets

• Gravol Ginger Tablets

LAXATIVES

• Metamucil Original Coarse Powder (non-kitniyot) (also acceptable with non-medicinal Ingredient: sucrose)

• Life Brand Clearly Fibre

• Life Brand Original Texture Fibre Laxative

• RestoraLAX

• Phillips' Milk of Magnesia Original

• Senokot Tablets

• Senokot•S

PRENATAL VITAMINS

• PregVit

• PregVit Folic 5

Name: Date: DOB: Address:

personal care products and Cosmetics

Personal care products and cosmetics are generally considered “totally inedible” (aino raooi le'achilas kelev) and, therefore, according to the letter of the law, personal care products are permitted for use even if they contain chametz However, in the categories discussed below, it is commendable to use only those cosmetics that are chametz-free.

Sicha Keshtia - There is a halachic opinion from the Rishonim that applying products topically is considered ingesting (sicha keshtia). Typically, we are not stringent in this matter and therefore, one may apply non-kosher products on the skin. However, due to the stringent approach toward chametz on Pesach (meshum chumra dePischa), some avoid using chametz in this fashion and are therefore meticulous in using only chametz-free cosmetics.

Lipstick and Toothpaste - Due to the stringent approach toward chametz on Pesach (meshum chumra dePischa) it is advised to be stringent with regard to cosmetics and personal care products that are applied to the lips or used orally. Therefore, it is recommended to avoid using lipsticks and toothpastes that contain chametz

Denatured Alcohol - Denatured alcohol is inedible alcohol that can be derived from either chametz or non-chametz sources. It is commonly found in deodorants, perfumes, and mouthwashes. Although denatured alcohol is inedible, it could conceivably be distilled back to an edible state and, for this reason, many Poskim (Rabbinic authorities) are of the opinion that denatured alcohol is considered edible and would be problematic if the alcohol was derived from chametz. Therefore, one must ensure that products used on Pesach do not contain denatured alcohol. In order to avoid this issue, ensure that the product in question is on a reliable “chametz-free” list or contact the COR.

Alcohol that contains chametz could be referred to in any of the following ways:

1. Ethyl Alcohol

2. Ethanol

3. Denatured Alcohol

4. Alcohol Denat.

5. SD Alcohol

6. SDA or SDA Alcohol

7. Alcohol

The following are NOT sourced from chametz:

1. Benzyl Alcohol

2. Cetyl Alcohol

3. Isopropyl Alcohol 4. Methanol 5. Stearyl Alcohol

The complete list of Kosher for Passover Personal Care and Cosmetics Products is available at WWW.COR.CA or on the

kashering for Passover

All kitchen items, utensils, and appliances (“kli” in the singular and “keilim” in the plural) that were used for chametz during the year must be cleaned well to prepare them for kashering. Since we are taught that chametz is absorbed into keilim during certain cooking processes, we must ensure that such absorption is purged from them through a process known as “kashering.”

Not all keilim can be kashered. Only keilim made from materials from which their absorbed chametz can be extracted can be kashered. To the right is a list of materials that can and cannot be kashered for Pesach.

In addition, keilim cannot be kashered if there is a concern that they might break or be ruined during the kashering process. The rationale is that a person may not kasher an item properly if he fears he may break or damage it.

Items made from the following materials CAN be kashered: Granite • Marble • Metal Stone • Wood

Items made from the following materials CANNOT be kashered:

China • Corelle • Corian • Cork • Corningware

Duralex • Earthenware • Enamel Coating

Formica • Melmac • Nylon • Plastic • Porcelain

Pyrex • Synthetic Rubber • Teflon Coating

THE FOLLOWING ARE THE FIVE KASHERING METHODS:

1 2 3 4 5

Each method has a different level of capability in removing absorbed chametz. (Libun gamur has the greatest capability; milui v’irui has the lowest.) The specific kashering method necessary for each kli will depend on how the chametz was originally absorbed. If a kli was used in a cooking process that absorbs chametz more intensely, a more intense kashering method is necessary, while a kli that was used in a less intense cooking process requires a less intense kashering method. One may use a more intense process to kasher a kli that is prescribed a less intense process.

check out our kashering tutorial videos

https://cor.ca/consumers/how-to-videos/

LIBUN GAMUR

LIBUN KAL HAGOLA IRUI ROSCHIM MILUI V’IRUI

2 3 4 5

kashering Overview

LIBUN GAMUR - COMPLETE GLOWING

APPLICATION: Items used directly on a stove top or grill or in the oven with food that does not contain liquid

EXAMPLES: Baking pan, roasting pan, grill

METHOD: The item must be heated, e.g. using charcoal or an industrial blow torch, until every part of it becomes red hot. Note: It is highly recommended that this method be employed only by someone with experience.

LIBUN KAL - MODIFIED GLOWING

APPLICATION: This method can be used in place of hagola and may also be sufficient in certain circumstances when libun is required.

EXAMPLES: Some types of ovens (See Kashering & Cleaning Guide)

METHOD: A kli must be heated until straw or a feather touching the other side of the kli, begins to burn.

Note: One can test to see if the kli has reached libun kal by sprinkling water onto it. If the water sizzles then the item has been kashered with libun kal

HAGOLA - BOILING

APPLICATION: Keilim used directly on a stove top or grill or in the oven with food that does contain liquid

EXAMPLES: Pots, stirring utensils, flatware when used on the fire with liquid foods (regular flatware also generally requires hagola).

METHOD:

1) Clean thoroughly to remove all dirt, labels, glue, and tangible rust. Any part of the kli that cannot be cleaned properly, e.g. crevices, requires libun kal

2) The item should not be used for 24 hours. (If this is not possible, ask your rabbi.)

3) If the pot used for kashering is not a Pesach pot, the minhag is to kasher the pot. This is performed as follows:

A. Make sure that the kashering pot is clean and not used for 24 hours.

B. Fill the kashering pot to the brim with water and heat it up to a rolling boil.

C. Discard the water – at this point your kashering pot is kosher for Pesach.

D. Fill the kashering pot and boil once again. This pot is now ready for kashering

4) Immerse each kli, one at a time, in the boiling water. If you are kashering several keilim, ensure that the water remains boiling before inserting each kli

5) If the water becomes murky, then it must be changed.

6) If an entire kli does not fit into the kashering pot at one time, it may be kashered in sections. A large pot can be kashered by using the method described above for the kashering pot and, in addition, it is recommended to drop a preheated stone that is glowing red (“even meluban”) into the boiling water to make it overflow.

7) After kashering is complete, the kli should be rinsed in cold water.

8) Once all keilim have been kashered, the kashering pot should be kashered once again if it is to be used on Pesach. (This can be done immediately; no need to wait another 24 hours.) Ensure that the kashering pot is clean and follow steps B and C above.

IRUI ROSCHIM - POURING HOT WATER

APPLICATION: Keilim upon which hot chametz was poured

EXAMPLES: Sinks, counters

METHOD:

1) Clean the keilim thoroughly.

2) The kli should not be used for 24 hours. If this is not possible, ask your rabbi.

3) Pour boiling water onto every part of the kli using a kettle or a pot of water that has been taken directly from the stove. It is recommended to pour the boiling water over an even meluban which allows the water to sizzle on contact with the kli. (See step 3 above, Hagola, concerning the use of a chametz pot for kashering purposes.)

MILUI V’IRUI - SOAKING

APPLICATION: Keilim used exclusively for cold chametz

EXAMPLES: Drinking glasses

Note: If one is able to buy separate glasses for Pesach, this type of kashering should be avoided.

METHOD:

1) Clean the kli thoroughly.

2) Immerse the kli in cold water, e.g. in a bathtub or basin, or fill the kli to the top with cold water.

3) Change the water every 24 hours, for three cycles, for a total of 72 hours.

kashering & Cleaning guide

Ovens

A. SELF-CLEANING OVENS

• Clean all parts of the oven where the heat of the self-cleaning cycle does not reach – mainly edges and sides of the doors and under the gasket.

• Run the self-cleaning cycle for at least two hours.

• During Pesach, avoid placing food directly on the racks or on the door unless they are covered with aluminum foil.

B. CONVENTIONAL OVENS

• Use an oven cleaner to thoroughly clean the entire oven, including the racks and doors.

• Turn the oven on to its highest setting for one and a half hours (libun kal).

• Turn the oven on to broil for half an hour.

• It is preferable to cover the racks with aluminum foil so that no pots or pans touch them directly.

C. CONTINUOUS CLEANING OVENS

• Despite its name, don’t assume that this type of oven is always clean.

• Clean the oven thoroughly. (Caution: Check the manual for what type of cleansers you should use.)

• Kasher in the same way as a conventional oven.

D. MICROWAVE OVENS

It is best not to kasher a microwave oven. If it must be used, it should be kashered as follows:

• Clean the oven thoroughly to remove all dirt and food residue. If any part of the interior cannot be accessed to clean properly (e.g. crevices), then the microwave should not be kashered

• The oven should not be used for 24 hours.

• Place a container(s) of water in the oven and boil it until the oven fills with thick steam.

• The glass tray should either be changed or completely covered with a material that is microwave safe.

• Some people also either cover the 6 walls of the microwave (Caution: Do not block any vents) or completely double wrap any food before heating it.

Stove Tops

A. ELECTRIC & GAS

Clean the entire surface of the stove top and all its parts—mainly the electric burners, chrome rings, gas grates, drip trays, and knobs.

• Electric Burners – Turn them on to the maximum setting (until they are glowing red hot) for approximately 10 minutes.

• Chrome Rings – Immerse in a pot of boiling water. Alternatively, one can place a wide pot (with water so as not to burn the pot) on the element while the burners are turned to maximum heat in order to spread the heat to the chrome rings.

• Gas Grates – Kasher them with libun kal by one of the following methods:

• Place them in the oven while it is being kashered (Caution: If the oven is being kashered by using the selfcleaning cycle, verify that the grates can withstand the heat and will not experience discolouration.)

• Move them around the flame until every part of them has been heated to libun kal. (Caution: Use tongs and protective gloves.) Alternatively, one can place a wide pot (with water so as not to burn the pot) on the grate while the burners are turned to maximum heat in order to spread the heat to the grates.

• Drip Trays – Put them in the oven while it is being kashered

• Knobs – Kasher them with hagola or cover them (if they could come into contact with food or steam from pots).

• Surface – Cover the entire surface with heavy aluminum foil or a Pesach blech so that only the burners are exposed.

• Backsplash – Cover with heavy aluminum foil. (Caution: Be careful not to block any vents.)

• Oven Hood – Clean thoroughly. The oven hood does not have to be covered unless it is very low (to the point that when the steam from the pot below reaches it, the steam is still hotter than 113°F, yad soledet bo).

B. GLASS TOP RANGE (including Corning, Halogen and Ceran)

• Burners—Turn them on to their maximum setting (until they are glowing red hot) for approximately 10 minutes.

• Cover the rest of the surface around and between the burners with material that will not easily tear. (Caution: do not cover the stove with a Pesach blech as it can cause the glass to crack.)

Dishwashers

A. ENAMEL INTERIOR

These types of dishwashers may not be kashered

B. METAL INTERIOR

It may be possible to kasher a dishwasher with stainless steel walls; however, because of the various issues involved, this should only be done after consulting with, and under the direction of, your rabbi.

Sinks

A. STAINLESS STEEL SINKS

• Clean every part thoroughly—mainly basin, knobs, faucet, and drain area. Be sure to clean the spout on the faucet.

• Remove the faucet aerator and clean well.

• Pour a strong chemical cleaner down the drain and into any crevices that cannot be cleaned properly.

• Do not use the sink with hot chametz for 24 hours.

• Dry the sink prior to kashering

• Kasher with irui roschim by pouring boiling hot water on every part of the sink, including the knobs, faucet and faucet parts. If the pot used for kashering is not a Pesach pot, the minhag is that the pot itself should first be kashered. (See Hagola above)

• Some people move an even meluban around the sink as the water is being poured.

• It may take a few refills of the kettle or pot to kasher the entire sink.

• Faucets and Extendable Faucets – An alternative way of kashering this part of the sink is to quickly dip it into the kashering pot. (Caution: Plastic parts could warp if kept in the pot too long.)

• Stoppers and Strainers – Replace for Pesach. (If necessary, they may be cleaned well and kashered with boiling water.)

• Instant Hot Water Device – Pour boiling hot water over it while letting hot water run from it.

• Soap Dispenser – Empty it of all soap, flush out any remaining soap with water, and pour boiling water over the entire dispenser.

• Some people cover the entire area of the sink after kashering it or place an insert in the sink.

B. ENAMEL, PORCELAIN

& CORIAN SINKS

• Sinks made of these materials cannot be kashered

• Clean them thoroughly and use a strong chemical cleaner on the sinks and down the drain.

• Line the walls and bottom of the sink with contact paper or heavy aluminum foil. Then, place a rack on the bottom and wash dishes in a dishpan placed on top of the rack. Some people place an insert in the sink.

Countertops

A. MATERIALS THAT CAN BE KASHERED

Granite / Marble / Metal / Stainless Steel / Wood

To kasher these counters:

• Clean them thoroughly.

• Do not put anything hot on them for 24 hours.

• Kasher with irui roschim by carefully pouring boiling water on the entire area from a kettle or from a pot taken directly from the stove. If the pot used for kashering is not a Pesach pot, the minhag is that the pot itself should first be kashered. (See Hagola above)

• Some people cover these types of counters even after kashering them. Alternatively, they move around an even meluban or hot iron as they pour the hot water.

B. MATERIALS THAT CANNOT BE KASHERED

Corian / Enamel / Formica / Plastic / Porcelain / Surreal/ Engineered Quartz*

Before using these counters:

• Clean them thoroughly.

• Cover them with a thick waterproof material that will not rip easily while you are working on them.

• Some people kasher these counters as outlined above before covering them.

* Engineered quartz countertops such as Caesarstone and Silestone are made from a combination of stone, synthetic resins, and pigments. There are differences of opinions as to whether these materials can be kashered and a rabbi should be consulted.

Refrigerators & Freezers

• Clean every surface and all parts thoroughly using a cleanser that will render inedible any tiny crumbs that may have been missed. Often, shelves will have to be removed to effectively clean all cracks and crevices.

• Some have a custom to cover surfaces that may directly touch food.

Cupboards, Drawers & Shelves

• Clean thoroughly with a cleanser that will render inedible any tiny crumbs that may have been missed.

• Some have a custom to cover surfaces that will directly touch food

Tables & Chairs

• Clean thoroughly. Cover tables with a thick material that won’t tear easily and through which spills won’t easily penetrate. Covers should be fastened securely.

Flatware

• Requires hagola (See Kashering Overview)

Miscellaneous Items

A. TABLECLOTHS & DISH TOWELS

Launder with soap and hot water. (Plastic tablecloths should not be kashered.)

B. HIGHCHAIRS

Clean thoroughly and cover tray. Some pour hot water on the tray before covering it.

C. RINGS

Clean thoroughly and pour boiling water on them (irui roschim).

D. CANDLESTICKS & TRAY

Clean thoroughly. Do not wash them in a sink that has already been kashered for Pesach. (The same applies for flower vases that were on the table during the year.)

Items that Cannot be Kashered

• Blech

• Bottles with Narrow Necks

• Ceramic

• China

• Colander/Strainer/Sieve

• Crock Pot

• Food Processor

• George Foreman Grill

• Grater

• Hot Plate*

• Mixer

• Plastic Tablecloths

• Sifter

• Toaster/Toaster Oven

• Warming Drawer

• Wooden Cutting Board

*Hot plates can be used for Pesach if the following is done: Clean thoroughly and turn the hot plate to high for an hour. Make sure that it is covered very well in a way that the cover won't rip and food will not come into direct contact with the hot plate.

Kashering Notes

• Kashering (except for libun gamur) should be performed before the latest time to eat chametz. If this is not possible, ask your rabbi.

• Typically, it is not permitted to kasher a meat kli to use for dairy or vice versa. However, once a kli is kashered for Pesach, it may be designated for either use.

• Since kashering can involve boiling hot water, red-hot burners, or even a blow torch, safety is an important concern. It is best to use protective gloves and tongs while kashering. Children should be kept away from the area where you are working.

• When in doubt, ask your rabbi. Although this is an impor tant rule all year round, it is crucial when it comes to Pesach as the laws are more complex and more stringent.

• These guidelines are for kashering chametz items for Pesach use only. To kasher items all year round that may have become non-kosher (i.e. meat utensil that absorbed milk), consult your rabbi as the guidelines may differ slightly.

• Due to the complexities of the the extent that it is feasible, it is best to ha keilim for Pesach.

Tevilat keilim Immersing Dishes & Utensils

in a Mikvah

In a kosher kitchen, many types of dishes and utensils must be immersed in a mikvah before they may be used. Tevilat keilim is independent from kashering. The basic difference between the two is that kashering refers to various methods of extracting or burning absorbed substances, while tevilat keilim is a ritual of sanctifying the utensil. Based on this discrepancy, tevilat keilim has different applications, requirements, and guidelines than kashering

Ownership Requirements

The function of tevilat keilim is to sanctify a vessel that is now owned by a Jew. Consequently, if an item was originally made by a Jew, and has always been owned by a Jew, the item would not require tevilah (immersion in the mikvah). Conversely, if an item is owned jointly or in a partnership with a non-Jew, it would also not need tevilah. If later the Jew becomes the exclusive owner, the item would then need tevilah

Tevilat keilim is required only on utensils that are considered klai achila, utensils used for food preparation or mealtime. Based on this classification, a storeowner who sells these utensils should not tovel them. This is because the storeowner relates to them as klai schorah, store inventory, and not as klai achila. Once the customer buys the utensil, the utensil is now considered klai achila, and the utensil could now be tovelled

Questions arise when sending a gift if the sender could do the tevilah As the scenarios can be quite complex, one should consult their rabbi or contact the COR with the specific question.

Utensil Requirements

We are required to tovel (immerse in a mikvah) items that come into direct contact with food both during preparation and at mealtime. Oven racks generally do not come into direct contact with food, and would, therefore, not require tevilah, but the racks from a toaster oven which do directly touch food would require tevilah

To require tevilah, items must be made of metal (including aluminum, brass, copper, gold, iron, lead, silver, steel, and tin) or glass (including Pyrex, Duralex, and Corelle). Wood, plastic, rubber, and unglazed earthenware do not require tevilah

Preparing the Utensil

For the tevilah to be valid, the item must be immersed in the mikvah waters without any interference. The item must, therefore, be prepared accordingly. All labels and stickers that one plans to remove when using the item must be removed before tevilah After the sticker is removed, any residual adhesive that is left on the item must be removed as well. On a practical note, WD-40, nail polish remover, and Goo Gone are known to be effective in adhesive removal. Also, if there are many items to tovel, it is recommended to prepare the items before going to the mikvah

Bracha

Generally, one must make a bracha (blessing) before performing the mitzvah of tevilat keilim. One should hold the item or one of the items that is to be tovelled while making the bracha. If one item is being tovelled the bracha is “Baruch…asher kedishanu bemitzvotav vetzivanu al tevilat keli.” If many items are to be tovelled the bracha changes to

did you know?

Some of the most common questions that arise pertaining to tevilat keilim concern tovelling small electrical appliances. Typical sandwich makers, hot water kettles, and urns require tevilah. Discuss with your rabbi or COR how to practically tovel these appliances. For example, how much of the appliance must be immersed? Does the cord have to be immersed as well?

When it comes to appliances with a digital panel, e.g. a Keurig coffee brewer, there is a greater concern that these items would be ruined with tevilah. Taking this into account, there is a valid halachic claim that tevilah is not required. As mentioned in the article, if an item is partially owned by a non-Jew, it does not require tevilah Therefore, under the circumstances, it would be advisable to sell a percentage of the appliance to a non-Jew. To receive instructions on how to properly administer such a transaction, talk to your rabbi or call COR to obtain a contract which has been designed specifically for this purpose.

“Baruch… asher kedishanu bemitzvotav vetzivanu al tevilat keilim.”

There are a number of items that require tevilah where a bracha is not said. This could be for a number of reasons. For example, if there is an uncertainty in halacha if an item requires tevilah, then tevilah would be done without a bracha Many of these items are listed in the accompanying chart.

Tevilah Procedure

It is preferable to wet one’s hand before tovelling the item, and if possible to do this before making the bracha. The item being tovelled must be totally immersed with the mikvah waters touching the entire item both outside and inside. The entire item must be under water at one time and may not be immersed in stages. One must be aware when tovelling many items simultaneously that the pile is not weighed down in a way that water cannot reach all the items.

As with any matter in halacha, if a question arises or if you need further guidance, consult your rabbi or contact COR. n

Item

Aluminum Pans:

Tevilah Bracha Requirement Required?

• to be used once No Tevilah Required -

• to be used more than once

Barbecue Grates

Preferable to Tovel NO

Tevilah Required YES

Blech No Tevilah RequiredBlender Tevilah Required YES

Can Opener No Tevilah Required -

Ceramic Dishes (e.g. coffee mug)

China

Cookie Cutters

Cooling Racks

Preferable to Tovel NO

Tevilah Required NO

Corkscrew No Tevilah Required -

Corningware

Crock Pot:

• ceramic insert

• metal insert

• glass lid

Tevilah Required NO

Preferable to Tovel NO

Tevilah Required YES

Dish Rack No Tevilah Required -

Earthenware, non-glazed No Tevilah Required -

George Foreman Grill

Tevilah Required YES

Glass Tevilah Required YES

Hot Water Urn Tevilah Required YES

Meat Tenderizer Hammer Tevilah Required NO

Meat Thermometer No Tevilah Required -

Microwave - Turntable Only Tevilah Required YES

Mixer Beaters:

• if to be used exclusively with not yet edible food (e.g. dough) Tevilah Required NO

• if to be used at times with already edible food (e.g. ice cream) Tevilah Required YES

Oven Racks No Tevilah RequiredPeeler Tevilah Required YES

Plastic No Tevilah Required -

Popcorn Popper Tevilah Required YES

Porcelain Enamel Preferable to Tovel NO

Sandwich Maker

Spatula

Tevilah Required YES

Stoneware, glazed Preferable to Tovel NO

Styrofoam No Tevilah Required -

Tea Kettle

Teflon Coated Pots

Toaster Oven - Racks & Tray Only

Tevilah Required YES

pet food on

Passover (and throughout the year)

Although one is allowed to feed pets non-kosher foods, there are still kashrut issues that one has to be aware of. Throughout the year, not only are we commanded not to eat foods that contain a meat and milk mixture, one is also not allowed to derive benefit from them. Feeding pets these foods is considered a derived benefit and, therefore, it is forbidden. On Passover, we are commanded not to eat chametz, nor may we derive benefit from or own it. Having pet food, which contains chametz, in one’s possession during Passover transgresses this prohibition. Therefore, during Passover, one may feed pets nonkosher food as long as the pet food does not contain a milk and meat mixture, and it does not contain chametz

Ashkenazi Jews who do not eat kitniyot are allowed to feed kitniyot to their pets on Passover. The Torah’s prohibition of eating, owning, and deriving benefit from chametz is limited to the five grains –wheat, barley, oats, rye, and spelt. As an extra safeguard, Ashkenazi Jews have been instructed to avoid kitniyot as well. (See article on kitniyot in this guide.) This safeguard prohibits eating kitniyot, but does not forbid owning and deriving benefit from kitniyot. Therefore, one may

feed kitniyot to pets on Passover. What should one be aware of when buying pet food?

dogs & cats

Throughout the year, one has to make sure that pet food with meat does not contain dairy. When it comes to regular food, we are forbidden to have dairy mixed with any sort of meat or poultry, however, with pet food it is only forbidden to have dairy mixed with beef. It is not a problem if dairy is mixed with poultry, fowl, or meat from a non-kosher species (i.e. pork). Therefore, if the label states “beef”, “lamb”, “meat”, or similar declaration it must not have dairy ingredients. “Animal fat” should be considered as an ingredient that cannot be mixed with dairy. Whey and casein are some of the not so obvious dairy ingredients that could be found in pet food.

For Passover, pet food cannot have chametz ingredients. Ingredients made from wheat, barley, oats, rye, spelt, pasta, and brewer’s yeast are chametz. Also, note that “starch” could be wheat starch and should be avoided.

Kitniyot ingredients are permitted. Common kitniyot ingredients are beans, buckwheat, corn, millet, peanuts, peas, rice, sorghum and soybeans.

Be careful with pet foods that are “gluten free” as they still may contain chametz ingredients. “Grain free” pet foods seem not to be a problem, but make sure to check the ingredient label.

fish, birds & small animals

Feed for fish, birds, and small animals have a unique challenge as many feeds are grain based. Reading the ingredient panel is imperative. Since some people have difficulty finding suitable pet food, there are those who make their own homemade “Kosher for Passover” pet food. It is recommended to speak with a pet food specialist for advice as to what to feed your pets. It is also a good idea to start acclimating your pet to its new Passover diet for a little while before Passover. Also, beware that although some reptile foods are not a problem, the feed might be packaged with oatmeal or wheat flakes, which is chametz

Below are a few chametz-free options:

Fish Food: Please read ingredients to verify that the pet food is chametzfree. Similar looking items might contain chametz

While it seems like a good solution, it is not simple to halachically avoid the issue by giving your pet to a non-Jew for Passover. If you wish to do so, you must discuss this issue with your rabbi.

As always, if you have any questions about specific ingredients please call the COR and we will be pleased to assist.n

kosher pet food 10 commandments

Pet food may contain nonkosher ingredients.

During Passover, doublecheck the ingredient panels even if the food is grain or gluten free. 1 2 3 4 5 6

Pet food may not contain a mixture of meat (beef) and milk. This applies year-round.

Pet food may contain a mixture of pork and milk.

Pet food may contain a mixture of poultry and milk.

During Passover, pet food may not contain any chametz

During Passover, pet food that is chametz should be sold with the rest of your chametz

During Passover, avoid the following ingredients: wheat, barley, oats, rye, spelt, brewer’s yeast, and starch.

During Passover, pet food may contain kitniyot

During Passover, be careful with foods for fish, birds, and small animals.

Spray Millet for Birds Alfalfa Hay & Cubes

pesach traveller checklist

Here is a list that addresses common scenarios for those people who are not staying home for Pesach

primary residence

If leaving more than 30 days before Pesach (and not returning until after Pesach):

• No bedika required

• Must sell chametz and must declare Kol Chamira before the latest time for owning chametz on erev Pesach

If leaving less than 30 days before Pesach:

• Bedika required

• Must be performed at night by candlelight during the night before you leave this location

• No bracha is said

• Kol Chamira is said, however, substitute bershusi (in my possession) with bebaisa hadain (in this house).

• One could also appoint a shaliach (agent) to perform the bedika on his behalf on erev Pesach.

• It is generally more appropriate to perform the bedika than to absolve oneself by selling the entire house on the 13th of Nissan. In case of need, speak to your rabbi.

Destination (Hotel)

If chametz was brought in:

Bedika with bracha required If chametz was not brought in:

Bedika without bracha required

When selling chametz, make sure that it will be sold before the last time for owning chametz in the place/time zone where you are staying. Further, make sure that the chametz will be bought back only after Pesach is over in the place/time zone where you are staying.

when flying

Make sure that the kosher meal is certified Kosher for Passover, and that the double wrap of the hot airline meal is not pierced (this applies all year, not only for Pesach). One should not have any of the hot drinks, and one should assume that the cold drinks are not Passover certified, unless clearly stated that they are.

in a hotel

• Must sell chametz and must declare the regular Kol Chamira before the latest time for owning chametz on erev Pesach

One should not use the coffee urn in the room (or anywhere in the hotel) unless it is clearly stated that it is certified Kosher for Passover.

shaimos guidelines

Eruv tavshilin

BY RABBI DOVID ROSEN

Pesach this year begins on a Wednesday night, which means that the first two days of Yom Tov are immediately followed by Shabbos. In order to be able to prepare for Shabbos on erev Shabbos, an eruv tavshilin must be made. An eruv tavshilin is a halachic mechanism which allows one to prepare and cook on Yom Tov for the following day which is Shabbos. Typically, we are only allowed to cook on Yom Tov for that day’s holiday which is why an eruv tavshilin would be required. The eruv tavshilin is made on erev Yom Tov – which this Pesach is Wednesday, April 1.

If one is certain that no melacha will be done on erev Shabbos, then no eruv tavshilin would be required. If one is unsure if melacha will need to be done, an eruv should be made with a bracha as usual. Making an eruv gives one an allowance that, if the need arises, one would be allowed to prepare for Shabbos on erev Shabbos. Even if the only melacha that will be done is lighting Shabbos candles, an eruv should be made with a bracha

The eruv is made with a cooked food and a baked item. For the cooked food, a hard-boiled egg, a piece of chicken, or a piece of fish is typically used. Cooked desserts (i.e. apple sauce) would not be acceptable. The cooked food must be at least the size of a kezayis. The baked item – typically a matzah – should be at least the size of a kebeitza. (A matzah is larger than a kebeitza.)

The eruv foods are held in one’s right hand when making the eruv, both for the bracha and the declaration that follows. If one does not understand the text of the declaration, it should be said in a language that they understand as well.

Now that the eruv is made, one may prepare on erev Shabbos for Shabbos

The eruv foods must not be eaten or lost before preparing the food for Shabbos

It is most preferable that all foods being prepared on Friday be fully cooked before the onset of Shabbos

It is commendable to eat the eruv foods on Shabbos

Family members and guests are automatically included in the baal habayis’ eruv tavshilin. The following are a number of scenarios where one is included in the baal habayis’ eruv:

1. Children – even married children – who are guests in their parents’ home, are automatically included in their parents’ eruv tavshilin

2. Parents who are being hosted by their children are automatically included in their children’s eruv tavshilin

3. Non-related guests are automatically included in their host’s eruv tavshilin

4. In the situation where guests (related or not related) are not sleeping at the host’s home, or if someone has their own apartment and will be eating out all their meals at one host, they are halachically automatically included in their host’s eruv tavshilin. However, it is preferable for the guest to have partial ownership in the host’s eruv foods. The guest or someone acting on the guest’s behalf should make a kinyan on the foods. Subsequently, when the host makes the eruv, it is on behalf of the guest as well.

5. If someone has their own apartment and will be eating their meals at multiple homes, they should make their own eruv tavshilin at home with a bracha

6. Hotel patrons at a Pesach hotel should rely on the eruv tavshilin that is made by the hotel kitchen staff. This includes a scenario where the hotel arranges for the patrons to sleep off-site.

As always, when in doubt, please consult your rabbi for guidance.

Here is a list of the more frequently asked questions from last year:

Does bottled water require KFP certification?

Does Redpath and Lantic sugar require Kosher for Passover (KFP) certification?

NO. Redpath white sugar and Lantic white sugar are acceptable for Passover and do not require Passover certification. All varieties of Redpath brown sugar and all varieties of Lantic brown sugar are acceptable for Passover and do not require Passover certification. In general: other brands of brown sugar require Passover certification; however, white sugar does not require Passover certification.

Do chicken and meat require KFP certification?

Raw and unseasoned Marvid and Premier chicken are kosher for Pesach even without a KFP certification. Raw and unseasoned Shefa and Mehadrin meat are kosher for Pesach even without a KFP certification

If it is just plain water, then it can be used without KFP certification. The same is true if it also contains minerals such as calcium chloride, magnesium chloride, magnesium oxide, magnesium sulfate, potassium bicarbonate, potassium chloride, sodium bicarbonate, or sodium chloride. If it contains vitamins and/ or citrates (e.g., calcium citrate), then it should only be used if certified as kosher for Pesach.

4 Which alcohols that are found in personal care products are problematic on Pesach and which are not?

Alcohol that contains chametz could be referred to in any of the following ways:

• ethyl alcohol

• ethanol

• denatured alcohol

• alcohol denat.

• SD alcohol

• SDA or SDA alcohol

• alcohol

The following are not sourced from chametz:

1. benzyl alcohol

2. cetyl alcohol

3. isopropyl alcohol

4. methanol

5. stearyl alcohol

Do sliced raw mushrooms need KFP certification?

Do lemon or lime juice products require KFP certification?

YES. But ReaLemon lemon juice and ReaLime lime juice certified by the OU are acceptable for use on Passover even without KFP certification.

7 Does toothpaste need to be chametz

Since toothpaste is used orally, it should be chametz-free. All Colgate and Sensodyne toothpastes are chametz-free.

Do spray & liquid deodorant, hairspray, and perfume need to be chametz-free?

Since it is theoretically possible to distill alcohol found in these products and restore the alcohol to an edible state, they should be chametz-free. The same applies to dry shampoo. All stick deodorants, however, are acceptable.

Does frozen fruit need KFP certification?

Any frozen fruit, whole or sliced, that is unsweetened and without additives (i.e. syrup, citric acid, ascorbic acid, vitamin C) is acceptable without KFP certification.

Which coffees do and don’t require KFP certification?

A. All regular ground coffees are acceptable for Passover use.

B. Decaffeinated coffee generally requires Passover certification. Coffee is often decaffeinated by means of either kitniyot or chametz derivatives. Folger's and Maxwell House instant decaffeinated coffees are acceptable for Pesach.

C. All flavoured coffee requires Passover certification.

D. Instant coffees often contain derivatives from either kitniyot or chametz. Therefore, all instant coffees require Passover certification. Folger's and Maxwell House instant coffees (regular and decaf); and Taster's Choice (regular only) are acceptable even without Passover certification.

Please note: Nescafé Rich Instant Coffee is not acceptable for use on Passover. The two products look similar.

Does frozen salmon require Passover certification?

Frozen salmon requires Passover certification. The following frozen salmon products are acceptable even without Passover certification:

1. Kirkland Atlantic Farm Raised Frozen Salmon

2. Kirkland Wild Frozen Salmon

12 Does Tropicana orange juice require Passover certification?

Yes. Tropicana orange juice requires Passover certification. Often there is an inkjetted OKP or KP on the label or carton.

Can I purchase a cup of black coffee at a non-kosher establishment such as Starbucks or Tim Hortons on Passover?

Definitely not. These establishments bake items such as muffins and donuts which are chametz and as such all of the utensils used are chametz

What medications are recommended for children during Passover?

The following are both acceptable on Passover and do not contain non-kosher ingredients:

1. Advil Children Suspension (all flavours), Pediatric Drops

2. Advil Junior Strength Swallow Tablets (NOT chewables)

3. Benadryl Children’s Chewables

4. Claritin Kids Syrup

5. Genexa Suspensions

6. Motrin Suspensions and Concentrated Drops

7. Tylenol DYE FREE liquids

Is Metamucil suitable for use on Passover?

Only the Metamucil Original Coarse Powder is acceptable. It is also kitniyot free. It is also acceptable with Non-Medicinal Ingredient: Sucrose

And Restoralax?

Restoralax is acceptable for use on Passover.

Other acceptable laxatives: Life Brand Clearly Fibre, Life Brand Original Texture Fibre Laxative

KOSHER FOR PASSOVER NOT KOSHER FOR PASSOVER

rabbinic COR NER

Paying Back Loans

Rabbi Yosef Dovid Rothbart Rabbinic Administrator of the Halacha Institute of Toronto (H.I.T.)

It is famously said that minhag mevatel halacha (custom overrides halacha). 1 Indeed, halachically, one who borrows money must repay the loan; however, the custom is not to. This though is not a legitimate application of the principle; it is an unfortunate reality that needs fixing. Perhaps it persists because many don't realize the responsibilities of a borrower. When discussing the mitzvah of lending money, the focus tends to be on the lender: the prohibitions against charging interest, the mitzvah of lending to those in need, and the lender's rights to collect. But halacha speaks just as clearly about the borrower's obligations.

Nowadays, borrowing is deeply embedded in everyday life—whether through a gemach, a loan from a friend, or a casual arrangement between relatives. Understanding these halachos is not just theoretical, it's essential.

So what exactly does halacha expect from someone who borrows money?

Borrowing Responsibly

Before seeking a loan, whether from a gemach, a friend, or a neighbour, a person must have a clear and realistic plan for repayment. Halacha prohibits borrowing money without such a strategy, unless the lender is explicitly informed that no plan currently exists.2 Accordingly, one may not take a loan to fund a speculative venture or highrisk startup without disclosing the uncertainty surrounding repayment.

However, creating a repayment plan at the time of the loan does not absolve the borrower of his ongoing responsibilities. After borrowing the money, he may not live in a manner that jeopardizes his ability to repay what he owes on schedule. Therefore, a borrower may not make a lavish simcha, renovate his home, or otherwise incur new financial obligations if doing so creates a risk that the loan will not be repaid on time.3 Behaviour of this nature is described by Chazal as the behaviour of one who “borrows and does not repay,” which is characterized as the conduct of a rasha 4 (See footnote regarding someone who does not have a plan of how to repay a loan, but instead relies on him getting a second loan to repay the first, and a third to repay the second one.5)

Paying on Time

Beyond the moral obligation, there is a mitzvah to repay a loan6 on time.7 Some maintain that this obligation applies once the loan is due even if borrower was not asked to repay the loan.8 Others disagree, explaining that the obligation to repay is triggered only once the lender requests payment.9

Once the time for repayment arrives and the lender asks to be repaid, the borrower must do so immediately. When the borrower has the funds available, he may not ask the lender to come return at a later time. Shlomo Hamelech explicitly admonishes those who engage in such practice.10

There is, however, discussion regarding the scope of this obligation. Does the borrower remain obligated to immediately repay the loan even when he is in the middle of an important matter and is not reasonably able to pause to retrieve the funds for the lender?

A possible basis for leniency can be drawn from the halachos of paying a hired worker.11 One who hires workers is obliged to pay them on time. Chazal recognize that when the employer is legitimately occupied and requires his full attention elsewhere, asking the worker to return later does not violate Shlomo HaMelech’s admonition, provided the delay is reasonable and justified.12 The prohibition applies specifically when the worker is unnecessarily troubled or sent away without cause. When there is a valid reason for the delay, and the employer is not merely being dismissive or difficult, no violation occurs.

It would appear that a similar framework may apply with respect to the repayment of loans. When a delay is justified by practical necessity rather than avoidance or disregard, postponing repayment until a reasonable later time may be permitted.

There is, however, a fundamental distinction between the case of loan repayment and the halacha cited regarding the payment of a hired worker. The ruling in the Shulchan Aruch that permits asking a worker to return later when the employer is genuinely preoccupied addresses a situation in which there is no biblical mitzvah to pay the worker at that moment.13 In such a case, the concern is limited to violating Shlomo HaMelech’s admonition against sending someone away when payment is available. Because no potential biblical prohibition is at stake, a brief and justified delay may be permitted.

Loan repayment, however, is governed by a biblical obligation.14 As a result, the standards that apply are more stringent. Where the borrower has the funds available, this allowance does not extend to delaying repayment simply because he is currently

"When discussing the mitzvah of lending money, the focus tends to be on the lender... But halacha speaks just as clearly about the borrower's obligations."

occupied with another matter, even one that requires his full attention. Accordingly, a borrower who is able to repay may not ask the lender to return at a later time solely for reasons of personal inconvenience.15

At the same time, this obligation does not require the borrower to travel to the lender if the lender is out of town,16 unless the lender’s current location is no farther than the location where the loan was originally extended.17 In such a case, the borrower may wait until the lender, or the lender’s messenger, comes to collect the funds. However, the borrower must ensure that the money is readily available so that if the lender or his messenger arrives, repayment can be made immediately. Even after the due date has passed, the borrower must continue to keep the funds available in order to repay promptly when approached by the lender.18 Practically speaking, repayment may be made by sending an e-transfer or depositing the funds directly into the lender’s bank account, unless the lender has instructed otherwise.19

Paying Late

If a borrower repays a loan late and, as a result, causes the lender a financial loss, the borrower may be morally responsible (chayuv m’dinei shamayim) for that loss.20 Although the borrower is not obligated to pay more than the amount borrowed, compensating the lender for a loss caused by delayed repayment is not considered ribbis. In such cases, the additional payment is viewed not as interest, but as reimbursement for damage caused by the delay.

For example, if the lender incurred bank fees because the loan was not repaid on time, the borrower may choose to cover that expense. Although paying back more than one borrows is generally prohibited due to ribbis, where an actual loss was caused by late repayment, doing so in order to make the lender whole may be permitted.21

By contrast, compensating a lender for lost profits, or for interest expenses incurred because the lender was forced to borrow due to the outstanding loan, is not permitted.22 However, the lender is allowed to have complaints and bad feelings towards the borrower.23 As with all matters involving ribbis, specific cases should be discussed with one’s rabbi.

Paying Early

A borrower is not required to repay a loan before the agreed-upon due date. Even if the lender needs funds, he may not demand early repayment.24 Conversely, if the borrower chooses to repay the loan before the due date and the lender prefers to receive payment only at maturity, the lender may not refuse to accept the funds. The due date of a loan is established for the borrower’s protection. Accordingly, the borrower may choose whether to rely on that date or to repay the loan earlier.25

However, this principle applies only when the due date serves solely to protect the borrower. Where the repayment date also benefits the lender and early repayment would cause the lender a loss, this rule does not apply. Accordingly, if a loan was structured through a heter iska and the lender benefits from having his funds remain in the hands of the borrower for a longer period, the lender cannot be compelled to accept early repayment.26

Another situation that may arise in loan repayment is where the lender and borrower originally agreed that the loan would be repaid in a single lump sum at maturity. However, before the due date arrives, the borrower wishes to make a partial payment. For example, a person borrowed $5,000 and later comes into an additional $500. Although the loan is not yet due, he would like to apply that amount toward the loan. The lender, however, prefers to receive the full amount at once, as originally agreed. He is concerned that if he receives smaller payments over time, he may end up spending the money rather than setting it aside. May the lender refuse to accept a partial payment?

When the Shulchan Aruch27 addresses this scenario, he rules that since partial payment is considered a valid payment, the lender may not refuse to accept it. At the same time, the Shulchan Aruch notes that the lender may have legitimate complaints or resentment toward the borrower for repaying the loan in this manner. The lender’s frustration is understandable, as the original agreement to repay the loan in one payment was intended to help ensure that the funds would be preserved rather than gradually spent.28

Not all authorities agree with this ruling. Some maintain that the lender does have a right to refuse partial repayment and may insist the loan be repaid in a single payment.29 According to this view, once the lender accepts a partial payment, he may not return it to the borrower without the borrower’s consent.

Once the loan reaches its due date, however, all opinions agree that the lender may insist on receiving the full remaining balance in a single payment. 30

Conclusion

Lending plays a vital role in commerce and in the healthy growth of a community. Businesses cannot develop, families

cannot manage financial strain, and communal institutions cannot function without access to credit. For this reason, the Torah not only permits lending, but actively encourages it and treats it as a mitzvah. The Torah understood that lending often involves uncertainty, yet viewed the willingness to extend credit as an essential act of chessed upon which a thriving community depends. Indeed, the Chazon Ish writes that the reward for the mitzvah of lending is greatest precisely when one accepts a degree of risk, lending even without full guarantees.31

Because the Torah recognized the risks inherent in lending, it did not leave this mitzvah without structure. Instead, it established a framework that allows lending to flourish while placing clear responsibilities on those who borrow.

Within this system, borrowers are required to plan realistically, repay on time, and conduct themselves with integrity, thus minimizing the risks associated with lending and preserving trust between individuals. When these principles are observed, lending is not a source of tension, but a foundation for cooperation, stability, and communal growth. In this way, the halachos of borrowing and repayment create a system in which generosity and accountability work hand in hand, strengthening both individuals and the community as a whole. n

cutting through the surface of Shechita Standards

Rabbi Tsvi Heber Director of Community Kosher

Under the leadership of Rabbi Moshe Biller shlit”a, Rav Hamachshir for Shechita, COR has worked diligently to standardize the kashrus of beef and poultry products that are available to the community. Kosher consumers in the Greater Toronto Area are familiar with Ontario poultry provider Premier Kosher Poultry and Montreal based Marvid Poultry. Due to supply management regulations for poultry in Canada, foreign providers are not given regulatory approval to sell foreign poultry in Canada. Naturally, a kosher market defined by limited suppliers has evolved, supplied only by these two well-respected companies.1 However, such barriers to entry are absent from the beef market and foreign providers are free to sell Kosher beef in Canada. However, only kosher beef providers that meet COR’s kashrus standards can be used by COR certified establishments, including caterers and restaurants. This article is the first in a series that endeavors to introduce consumers to COR Shechita standards for the acceptance of foreign kosher beef.

There may be some who question the whole idea of Shechita standards. Why shouldn’t COR simply rely upon the other acceptable kosher supervision organizations? Why is it necessary to set up standards for our community and then inspect providers for compliance?

Rabbi Chaim of Sanz writes that historically there were whole communities that suffered major blows in their adherence to Torah and mitzvos as a direct result of less than scrupulous shochtim and processors who allowed questionable animals to

make their way into the market to be subsequently consumed.2 Rabbi Yaakov Yosef Katz of Polonne was a prominent student of the Baal Shem Tov. In his sefer called Toldos Yaakov Yosef, in Parshas Naso, he writes that in his generation there were individuals who were not proficient in the laws of shechita nor were they G-d fearing Jews, yet they were shechting for the community. Many of them, he says, do not have the ability to check their chalafim (shechita knives) properly to ensure they are sharp enough and that they are free of any pegam (blemish). He explained that the yetzer hora got smart and instead of trying to fool the masses, he focused his attention on the shochet so he could easily entrap the entire community in one fell swoop, because the town’s spiritual welfare was in his hands.3 Rabbonim throughout the generations considered it their personal chov kadosh (holy obligation) to ensure the highest standard of shechita in their city so that the spirituality of their constituents would be protected. While there are other foods like cheese, wine and produce that is prone to insect infestation which are also treated by kashrus organizations with higher standards of care, beef and poultry shechita is by far the most sensitive amongst kashrus organizations and community rabbonim alike. As a result, kashrus organizations often reject shechitas that do not comply with their standards.

A particular standard that has recently been implemented by COR approved shechitas is that the shechita must occur under the direct supervision of a Bodek Sakinim (a designated “knife-checker”). The source of this standard traces back to the opinion of Rav Huna in the Gemara Chullin that any tabach (butcher) who does not have his knife checked by a chacham shall be excommunicated. Rava adds that severe consequences would result such that the shochet is removed from his post and all beef that was previously shechted is considered treif. The Gemara explains that these consequences would only apply if the knife was subsequently found to be problematic. However, if the knife turns out to be fine then the beef is to be considered kosher, but the shochet is nevertheless excommunicated for not complying with the proper procedure.4

The Rosh5 subsequently limited the application of the Gemara to ancient times. Nowadays, he maintains, it no longer obligatory show the chalaf to a chacham. The reason for the change in practice revolves around the shochet. In the old days, butchers were shechting their own animals. The chacham was needed to ensure proper adherence to halacha and tradition. Nowadays, butchers are no longer trusted to shecht themselves and only properly trained shochtim are utilized for this holy job. There is no longer an absolute need for the chacham. However, the Rosh concludes by stating

"Why shouldn’t COR simply rely upon the other acceptable kosher supervision organizations? Why is it necessary to set up standards for our community and then inspect providers for compliance? "

that since checking a knife requires an abundance of yiras shamayim and yishuv hadaas (tranquility and peace of mind) it would have been better had this custom continued.

Rabbeinu Yonah in his classic sefer Shaarei Teshuva6 speaks to this point and warns communities to ensure that shochtim who are appointed are G-d fearing individuals and that there is a system enacted to check the knives properly. He stresses this latter point by saying that, in his experience, chalafim can be checked two or three times without finding a problem but then suddenly when they are checked again, a pegima can be found. The Bodek Sakinim needs to be an expert, someone with an incredibly sensitive feel for the chalaf and an immense amount of yiras chayte (fear of sin). In Simla Chadasha, the most prominent authority on shechita, Rabbi Alexander Sender Shor zt”l writes that a community must appoint rabbonim to be on top of the shochtim to ensure that their chalafim are sharpened properly and that they can discern even minor blemishes. The more frequently that chalafim are checked the better.7 He further comments that it would have been better had we kept the

custom to display the chalaf to the chacham prior to the shechita and that we should reinstate it. He suggests there should be two shochtim by every shechita, one to shecht and the other to be Bodek Sakinim 8 The Shach9 makes the same point with a story about the Maharsha”l. The Maharsha”l once sat together with many wise men and elders at an erev Yom Kippur seudah A shochet came to the seudah to show his chalaf to the chacham and it was passed around the table. Most of the rabbonim considered the chalaf to be free of any pegam. However, when it was the Maharsha”l’s turn to check the chalaf, he indeed found a pegam. He then turned to an expert who checked the chalaf for him and found the same blemish that the Maharsha”l had found. The point is that if extreme care and expertise was needed in the generation of the Maharsha”l, then it is most certainly needed nowadays.10

The Chasam Sofer writes strongly that even though there is no absolute obligation to show the chacham the chalaf prior to shechita, the Rav of the city must provide a great deal of supervision and the shochet should show the knife to the Rav many times during the day. He then goes on to record the minhag of his city in detail which included the following points: 1) not to allow a beef shechita without two shochtim present; one to shecht and the second to be Bodek Sakinim; 2) to have the Beis Din (three Dayanim) make random visits to the shechita in order to check the quality of the knives; and 3) to have the shochtim bring their chalafim to the chacham once a month on erev Rosh Chodesh 11 The Maharam Schick writes even more strongly by applying the standard to poultry shechita, while encouraging every city institution to be very firm on ensuring the shechita has a Bodek Sakinim present.12 Indeed, it became the standard in many cities to ensure that a shochet would always have another shochet present when shechting. The Gaon from Vilna goes so far as to add that it is better to eat milchig on Shabbos than to eat beef from a shochet who shechted alone.

It is high standards, such as insisting on the presence of a Bodek Sakinim, that highlights COR’s shechita. COR’s shechita is renowned in the industry and highly regarded by locals and visitors alike. We are grateful to Hashem and very proud to be able to provide high-quality shechita to our community. n

At the retail level, consumers can find foreign frozen poultry products available for purchase. These products are packaged and bear the seals of the original certifying agency. COR policy allows retailers to sell such products without taking responsibility for their kashrus or inspecting the facilities. Consumers ought to be aware that they are relying exclusively on the certifying agency for the kashrus of those products and not on the COR.

trust me!

Can Shomrai Torah U’Mitzvos

Rav Hamachshir, COR Shechita

Kosher certification is a third-party compliance process. It involves a kosher certification organization such as the COR - Kashruth Council of Canada, to verify that a product, including its ingredients and its production process, complies with the laws of kashrus The complexity of verification depends on the product and the environment it is being produced in. For example, when it comes to the kashrus of meat, which is my responsibility at COR, expertise is required at every step of the way. The Shochet, Bodek Treifos, Menaker and Mashgiach are functional full-time positions that require a significant amount of specialized training and an abundance of yiras shamayim (fear of Heaven). However, the production of meat is not the only kosher process that is inherently complex. Production of kosher food at restaurants and catering facilities is guided by intricate sections of the Shulchan Aruch Production requires the oversight of competent individuals who understand the halachos and can apply them to the practicalities and complexities of the environment. The application of standards throughout the day-to-day grind requires skilled

mashgichim who can implement them and then verify compliance with those standards.

This article endeavours to explain how ne’emanus (trustworthiness) of Shomrai Torah U’Mitzvos owners (“STUs”) impacts the need for independent oversight. Over the last few years, especially since the Covid-19 pandemic, there has been a proliferation of home businesses for profit which most often are not independently supervised. Gedolim have advised regarding the pitfalls of purchasing food prepared for sale without hashgacha 1 These businesses do not claim to be kosher supervised. Those who nonetheless purchase food from homebased businesses generally understand that the environment is not supervised and, hence, are not being fooled. A second scenario is a professional kashrus organization that is hired to independently verify the kashrus of a product or establishment but then relies almost entirely on the ne’emanus of the STUs. In this scenario, we need to consider whether the organization is upholding the public trust since the community is relying on rabbonim and mashgichim for independent verification, to the exclusion of the owner. This is a point that kashrus organizations should consider when designing their supervision regimes. The third scenario is a self-certified product or restaurant. For example, there is a certain ice cream store that is not certified kosher by an independent organization but nevertheless presents its ice cream as kosher certified. The store even created its own kashrus symbol to display next to the ice cream. They have effectively betrayed public trust and confused the public by portraying the product as kosher supervised when in fact it is not. The same is true for self-supervised restaurants. Such restaurants portray themselves as kosher businesses that are supervised by an institution. But the fact is that they are not supervised by anyone other than their owner/operators, and the lack of independent verification is a concept not endorsed by any rabbinic institution at all.

Trust is the foundation of a functioning society. When eating in someone else’s home, we rely on the host’s word that the food is kosher, regardless of their level of observance or reputation, unless there is reason to suspect otherwise. If strict verification were required for the kashrus of food in a home, normal social life would become impossible.2 No one would be able to rely on a friend or eat at his table. Travelers would have nowhere to eat.3 One could argue that theoretically, this trust should apply across the board even to a kosher restaurant, caterer or hotel.4

Rabbi Moshe Biller

Practically, however, Chaza”l withdrew their trust for STUs whenever there was good reason. Historically, the first time Chaza”l withdrew such trust was regarding demai. The Gemara relates that Chaza”l mandated the separation of terumos and maaseros from produce purchased from amei ha’aretz (“commoners”). This is because many commoners were not separating their tithes properly.5 They similarly prohibited the purchase of yema”ch macha”g, an anagram that stands for yayin (wine), muryas (fish sauce), cholov (milk), melach Salkundress (Salkundress salt), chiltis (a sharp vegetable whose exact definition is unknown), gevina (cheese) from the merchants of Suria, even though guests who stayed at their homes in Suria were permitted to consume those foods. Indeed, Surian merchants allowed themselves to sell food purchased from gentiles which was suspect; foods that they themselves would not consider bringing into their homes. Clearly, this wasn’t a demonstration of our lack of trust of their kashrus; rather, when it came to profit, they justified ignoring the principle of lifnei iver lo siten michshol (not to sell questionable products).

The Rambam reinforces this idea by writing that, even in Eretz Yisroel, wine, meat, cheese and fish may be purchased only from individuals that achieve the status of muchzak b’kashrus 6 The Rama7 similarly paskens that it is prohibited to purchase kosher food from a vendor who is not known to be muchzak b’kashrus, even though it is permitted to eat in the homes of STUs. The Taz8 vindicates the stringency by stating that his generation is far from righteous and that he has observed many unscrupulous merchants who simply do not care about their clients. This appears to validate the approach that while we generally trust STUs insofar as eating in their homes, we do not purchase food from them. To be able to trust a merchant, he must earn the reputation of a muchzak b’kashrus

How does one achieve the status of muchzak b’kashrus? The Aruch Hashulchan writes that the status of muchzak b’kashrus is not to be a tzaddik, chassid or yirai Hashem may’rabbim. In his opinion, to achieve muchzak b’kashrus one must act like a frum yid, put on tefillin and wear tzitzis every day, daven three times a day, wash his hands for hamotzee and send his children to Jewish schools. Someone who fulfills these criteria is a muchzak b’kashrus and is trusted to sell kosher meat.9 Along these lines, one might argue that self-certification by a muchzak b’kashrus would be acceptable.

However, the Aruch Hashulchan further explains that there is a difference between a merchant and a “set” storekeeper or restauranteur “whose business is to sell food at all times”. Although we do not suspect that the latter would, chas v’shalom, serve Jewish people treif, he inevitably is moreh heter by rationalizing illegitimate actions by inventing leniencies that are not halachically grounded. This concept is demonstrated in the Gemara which states that the Beis Din has to set up a system to monitor and police the weights and scales of the local storekeepers, even though they were never caught stealing or cheating.10 If in the stores it is necessary to police theft, then it is certainly necessary to supervise the nuances of kashrus programs in those same stores.11

It is also clear that when someone claims the status of muchzak b’kashrus for financial gain, he is not believed or trusted. For example, the Shulchan Aruch paskens that if someone claims that he is Kohen, we do not automatically assume that he is telling the truth. We do not give him the first aliya and we do not allow him to duchen. While the Rama disagrees with this, that is only because nowadays there would be no distribution of Teruma or Matnos Kehuna to him. However, if there would have been financial benefit in his claim of status affecting him and his family forever, we would not trust him. Similarly, we would not trust storekeepers, even STUs, who claim that they are muchzak b’kashrus, if doing so creates financial advantages.12

"A kashrus organization’s primary focus is, of course, kashrus and that’s why local rabbonim have established them – to look out for the best interests of the Jewish community."

The Satmar Rebbe zy”a went further than the Aruch HaShulchan and stated unequivocally that it is impossible today to rely on a person who is independently known to be muchzak b’kashrus and even if he is a merchant without a store. He explains that this is because our merchants are not any better than the merchants of Suria. There were obviously many tamidei chachomim in Suria, including many Tanaim and Amoraim Had there been no talmidei chachamim, there would have been no need for the decree prohibiting their yema”ch macha”g Nevertheless, because of the prevalence of individuals that disregarded the prohibition of lifnei iver, which was matzuy (common), we were left with no alternative other than to prohibit the purchase of yema”ch macha”g, even from merchants who were muchzak b’kashrus. Similarly, in contemporary society, the prevalence of dubious individuals, which is unfortunately quite common, creates the need for a kashrus system regardless of whether the proprietor is muchzak b’kashrus 13 Many other poskim have written that the requirement for third-party kashrus organizations is absolute and non-negotiable.14 I have personally heard from several members of the Toronto Vaad HaRabbonim that their official position is that all restaurants require independent supervision.

Another reason for the enactment of a professional independent supervision system is to ensure expertise in the field of kosher food production. The Shach15 questions the opinion of the Shulchan Aruch who seems to be more liberal than the Rambam and Rama mentioned above and trusts merchants

Pesach Wine Selections

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a house or a home

Rabbi Ovadia Haboucha

Rabbi Haboucha is the Rav of Kol Torah Congregation. He is also a mohel, sofer and a member of COR’s Executive Rabbinical Vaad HaKasruth

The Jewish people were built one home at a time

Ayoung girl once described what it was like growing up in a family where her father served as a chaplain in the United States Army. Moving was not an occasional disruption to her life; it was a way of life. Frequent relocations from one base to another meant constantly adjusting to new environments, schools, and communities. Each move required flexibility, resilience, and the ability to adapt quickly to unfamiliar surroundings. When asked about her home and the instability that seemed to define her upbringing, she responded with surprising confidence: “I have a very stable home; I just don’t have a house to put it in.”

Her response captures a profound truth. A house is a physical structure, defined by walls and geography. A home, however, is something far less tangible. It is defined by relationships, values, warmth, and a sense of belonging. A home can exist even when its physical location changes, so long as its foundation remains intact.

This idea is reflected at the very beginning of Sefer Shemot: “And these are the names of the sons of Yisrael who came to Egypt; with Yaakov, each man and his household came” (Shemot 1:1). At first glance, this verse seems merely informational, listing those who descended to Egypt. Yet our chachamim note the emphasis on each man and his household. The Torah is not

simply describing individuals arriving in a foreign land; it is describing families, self-contained units of identity, faith, and continuity, entering exile together.

Sefer Bereshit tells the story of the creation of the world: the formation of physical reality and humanity. Sefer Shemot, by contrast, tells the story of the creation of the Jewish people. It charts the transformation of a family into a nation, am Yisrael. That transformation occurs through families who preserve their identity even under the pressures of exile, slavery, and displacement.

The Torah repeatedly highlights the central role of the family in the development and survival of the Jewish people. One of the clearest examples appears in the mitzvot surrounding the korban Pesach. When Bnei Yisrael are commanded to prepare the offering that would precede their redemption from Egypt, the Torah states: “Seh l’veit avot, seh l’bayit”- a lamb for each family, a lamb for each household. Redemption begins within the private space of the home. Families gathered together, shared a meal, and internalized the story of freedom as a unit.

Similarly, in preparation for Matan Torah, Hashem instructs Moshe: “Koh tomar l’veit Yaakov” - “Thus shall you say to the house of Yaakov.” Rashi explains that this phrase refers specifically to the women, emphasizing that the transmission of Torah values begins within the family, through the nurturing and guidance that takes place at home. Before the Torah is given to the nation as a whole, it is first addressed to the household.

These examples underscore a fundamental principle: the strength of the Jewish people lies not only in communal structures or shared history, but in the stability and sanctity of the family unit. The home is the primary space where faith is lived, values are modeled, and identity is formed. It is where children learn what it means to be part of something larger than themselves.

Yet in the modern era, the centrality of the family has increasingly been challenged. Rapid societal change, constant distraction, and shifting priorities have weakened the role of the home as a place of connection and continuity. While material comfort and physical houses may be more accessible than ever, the deeper sense of home, defined by presence, conversation, and shared purpose - is often harder to maintain.

Children today may grow up in beautifully furnished houses, yet still lack the feeling of rootedness that comes from engaged parenting

"For much of our history, Jews have lived without permanent homes. Yet despite this, Jewish identity endured - largely because the home remained a stronghold of tradition."

and emotional availability. A home requires time, attention, and intentionality. It requires parents who are present not only physically, but emotionally and spiritually - parents who speak with their children, listen to them, and guide them with patience and consistency.

The experience of the Army chaplain’s daughter brings this contrast into sharp focus. Though her family moved frequently and lacked a permanent physical location, she experienced stability because her home was defined by something deeper

than place. The consistency of values, relationships, and support created a sense of security that did not depend on a fixed address. Her story reminds us that stability is not synonymous with immobility. True stability comes from knowing who you are, where you come from, and what you stand for.

This lesson is particularly relevant to the Jewish experience, which has been shaped by centuries of movement and displacement. For much of our history, Jews have lived without permanent homes. Yet despite this, Jewish identity endured - largely because the home remained a stronghold of tradition. Wherever Jews went, they carried Shabbat, kashrut, Torah learning, and family rituals with them. The physical house changed, but the home remained.

Ultimately, a nation is only as strong as its families. Strong families create resilient individuals, and resilient individuals build enduring communities. While houses provide shelter, homes provide meaning. In a world that often prioritizes external success and material stability, the Torah reminds us to focus on what truly sustains us.

We may not always control where we live, but we can always choose how we build our homes. And when a home is rooted in love, faith, and connection, it can remain stable, no matter where it stands n

kosher for passover

corporate COR NER

Every Jewish home is built on vision, effort, and a dream for something greater. This year’s theme, The Jewish Home, celebrates not only the warmth within our walls, but also the creativity and ambition that often begin there. In this CORporate CORner section, we spotlight COR-certified companies whose stories started in the most familiar of placesthe home. At kitchen tables, in basement workspaces, and through late-night brainstorming sessions, small ideas took shape, fueled by passion and perseverance.

What began as modest, homegrown ventures have grown into businesses with bold aspirations and an expanding reach. These companies remind us that great enterprises, much like great homes, are built brick by brick - with dedication, integrity, and a vision for the future.

Surreal Sweets

Crafting More Than Just Desserts

In the world of fine confections, Surreal Sweets has carved out a name for itself that goes beyond artistry in flavour and presentation. Founded on values of integrity, warmth, and innovation, the bakery and dessert brand has become synonymous with a philosophy that elevates the ordinary into the extraordinary. For founders Jacob and Suri Aboudi, what makes Surreal Sweets stand out is their unwavering commitment to high standards, craftsmanship, and the simple belief that food can and should be part of life’s most meaningful moments.

a commitment to integrity

When asked what inspires Surreal Sweets to remain unique in a competitive industry, Jacob’s answer is direct: it’s about integrity. “Across our whole group, we try to run the business with a very simple north star:

,” Jacob explains. The phrase, which translates to “you shall deal honestly and faithfully,” serves as the foundation of Surreal Sweets’ operations.

"When you do this right, it’s not just about the product...You’re creating real value. You’re making someone’s day better, bringing people together. It’s about leaving a positive impact beyond just the dessert itself.”

“It’s not just about being honest on paper. It’s about how we treat everyone: our customers, staff, and suppliers, with genuine care and respect,” Jacob continues. This sense of integrity extends to every aspect of the business, from the way desserts are crafted to the interactions that take place within the company.

While Surreal Sweets holds itself to the highest standards, the founders also emphasize a core belief that shapes their unique position in the market: they are an “also kosher” business. Kashrut is central to their identity, but Jacob and Suri are clear that they don’t view their kosher status as a marketing tool to capture a specific demographic. Instead, they aim to earn the loyalty of all customers through consistent excellence, creativity, and a warm, welcoming experience.

“We don’t just want to serve a captive audience. We want to serve everyone,” says Suri. “It’s about crafting an experience, not just selling a product.”

overcoming challenges

Like any successful business, Surreal Sweets has faced its share of challenges. From the volatility of rising costs and staffing shortages to the complexities of supply-chain disruptions, the food industry is no stranger to adversity. Yet for Jacob and Suri, one of the greatest hurdles has been transitioning the business from a hands-on, familyrun operation to a more structured model.

“We built this company from the ground up by doing everything ourselves, setting the standard

with our own hands,” says Suri. “Letting go of that control, while still ensuring everything meets the same level of care and precision, has been difficult.”

To address this, the Aboudis focused on building a robust framework of training that includes clear documentation and stringent quality-control measures. “We wanted to ensure that everyone understands why the details matter, not just what they need to do,” Jacob explains. This commitment to structure allows Surreal Sweets to maintain its signature quality even as the business grows and evolves.

creating meaningful moments

Despite the challenges, the most rewarding part of running Surreal Sweets is the impact it has on its customers. “It’s the obvious things: creating, improving, and seeing our desserts become part of people’s lives,” Jacob says. “Whether it’s for Shabbat, a celebration, or just a small everyday comfort, it’s a privilege to know our products are part of those meaningful moments.”

But for Jacob and Suri, it goes beyond selling sweets. “When you do this right, it’s not just about the product,” says Suri. “You’re creating real value. You’re making someone’s day better, bringing people together. It’s about leaving a positive impact beyond just the dessert itself.”

A core aspect of Surreal Sweets’ mission is integrating chesed (kindness) into the fabric of the business. “We don’t separate work and giving. We try to use our business as a consistent vehicle for kindness: quietly, consistently, and with dignity,” Jacob explains. “Success isn’t valuable if it doesn’t make you more responsible and more giving.”

looking ahead: innovation for 2026

As Surreal Sweets enters 2026, the company is preparing for a year of quiet but significant growth. “It’s shaping up to be a big year for us, not in a loud way, but in a deliberate one,” says Suri. One key area of focus is technology. The company plans to implement smarter systems behind the scenes to streamline operations and enhance the customer experience. This includes more reliable ordering systems, smoother fulfillment, and improved internal planning processes.

“We want to make sure our customers can always rely on us, no matter how much we grow,” Jacob notes. “It’s about consistency and using technology to deliver that.”

Additionally, Surreal Sweets is working on new projects that build on the flavours and experiences their loyal customers already love, while pushing the boundaries of what they offer. Though the details are still under wraps, Jacob teases, “There’s a lot in motion, and it’s the kind of progress you’ll feel in both the product and the experience.”

While expansion is on the horizon, the Aboudis emphasize that growth will only happen when they are confident they can uphold the same level of quality and care in every new location. “We’re

disciplined about it,” says Suri. “We only expand when we can guarantee we can protect our standards.”

In a world where many businesses prioritize growth at any cost, Surreal Sweets’ steady approach stands out. Their unwavering commitment to integrity, creativity, and care permeates everything they do, from the quality of their desserts to the relationships they build with their customers. Whether through the warmth of their customer service or the thoughtful, highquality confections that leave a lasting impression, Jacob and Suri Aboudi are proving that success in business is about more than just the bottom line.

As they continue to grow, one thing is clear: Surreal Sweets is not just creating desserts, they’re crafting moments of connection and joy, one sweet bite at a time. And if the past is any indication, the future for this dynamic duo and their business is bound to be just as sweet. n

Where Homemade Flavour Meets Thoughtful Craft

In a food landscape increasingly dominated by mass production and shortcuts, Yocheved’s Dips, founded by Yocheved Strimber, has earned a loyal following by going back to basics with real ingredients, careful preparation, and homemade flavours. Her unique dips have found their place on everything from casual weekday tables to Shabbat spreads and family celebrations. What inspires them to remain unique in the industry? We reached out to Yocheved herself to learn more.

Knowing that her recipes are being used by families and others for “oneg Shabbos and simchas makes it worth it,” she shared. Before building her current team, Yocheved started by making homemade dips for her own family, experimenting with various flavours and sourcing ingredients from local businesses. This gave Yocheved the freedom to create her own unique flavours rather than rely on the limited varieties available in stores at the time. Eventually, a fellow entrepreneur and friend, Estee Gestetner, who founded Pure Food by Estee, encouraged Yocheved to start a business based on her clear talent.

The beginning was fraught with challenges, however, as Yocheved suffered a stroke only three months after having a baby. Despite what appeared to be an obstacle, Yocheved persevered

“In a world of fast options, Yocheved offers her local community a meaningful pause, reminding us that good food doesn’t need to be complicated, just thoughtfully made.”

and started her business by renting handicapaccessible kitchens. With time and success, she now has a team of very dedicated post-seminary volunteers.

Yocheved’s Dips have found their place on everything from casual weekday tables to Shabbat spreads and family celebrations. Versatile and dependable, they complement fresh bread, vegetables, and main dishes alike, making them an easy go-to for hosts who want something flavourful without fuss.

Each dip has been crafted to feel familiar yet refined, balancing comfort with freshness. The flavours aren’t designed to shock or overwhelm; instead, they’re meant to feel rich and satisfying from the first bite. Her approach emphasizes careful preparation over the use of preservatives or unnecessary processing. Rather than chasing trends, Yocheved’s Dips focuses on doing a few things exceptionally well. This restraint is part of the brand’s strength, allowing the business to maintain its identity while continuing to grow. In a world of fast options, Yocheved offers her local community a meaningful pause, reminding us that good food doesn’t need to be complicated, just thoughtfully made. n

Redefining Real Hummus in Montreal

baba hummus

In a refrigerated aisle crowded with uniform tubs and familiar labels, Baba Hummus stands out by doing something deceptively simple: making hummus the way it’s meant to taste. Based in Montreal, Baba Hummus has built its reputation on fresh ingredients, minimal processing, and a refusal to compromise on flavour. At the heart of it all is founder and owner Shai Haddad, whose vision is rooted in authenticity rather than mass appeal.

For Shai, what keeps Baba Hummus unique is a clear and unwavering focus. “Making better hummus is what sets us apart,” he says. In an industry dominated by over-processed, shelf-stable products engineered for efficiency, Baba Hummus intentionally takes a different route. Every batch is made with real ingredients, handled as little as possible, and produced locally in Montreal.

“Hummus should taste real,” Shai explains. “Not engineered.” That philosophy is evident from the first bite. Like many food producers committed to quality, Baba Hummus has faced one major challenge: scaling without compromise. Growth in the food industry often demands shortcuts, but Shai has been deliberate in resisting that pressure.

“Scaling is challenging,” he admits, “which is why we grow by partnering with the right people— those who share our values and our commitment to making the best hummus in Canada.” Rather than chasing rapid expansion, Baba Hummus

“When food is made with care and integrity, people can taste the difference right away.”

focuses on strategic partnerships that protect its standards, ensuring the product stays consistent no matter how far it travels.

When asked what he loves most about his work, Shai’s answer is immediate. “Watching people try Baba Hummus for the first time,” he says. “Those surprised smiles and the instant ‘oh wow.’”

That reaction captures everything Baba Hummus strives for: an honest product that exceeds expectations. It’s a reminder that when food is made with care and integrity, people can taste the difference right away.

Baba Hummus also maintains multiple certifications, including kosher certification—an element Shai views not merely as a label, but as a reflection of quality. “We believe it provides a higher standard of quality,” he explains. For both the business and its customers, certification reinforces trust, transparency, and accountability throughout the production process.

The future of Baba Hummus is quietly ambitious. For the year 2026, the company is exploring expansion into additional provinces, bringing its Montreal-made hummus to a broader Canadian audience. As always, growth will be measured and values-driven.

For Baba Hummus, success isn’t about becoming the biggest name in the category; it’s about becoming the most respected. By staying true to real ingredients, thoughtful production, and uncompromising taste, Baba Hummus continues to prove that sometimes the most powerful innovation is simply doing things the right way. n

Developing Brands with Purpose

In an increasingly crowded consumer goods landscape, standing out requires more than scale. It requires vision, discipline, and an instinct for unmet demand. That philosophy sits at the core of EPL Enterprises (EPL), a growing Canadian company led by founder Philip Lunev, whose strategic approach to product development and market expansion has positioned the business as a quiet but confident force, particularly within the kosher and specialty food sectors.

From the outset, EPL was built around a simple but powerful idea: find what’s missing and do it better. Rather than competing head-to-head with commoditized offerings, the company focuses on introducing products that feel both distinctive and necessary. “Our inspiration comes from identifying gaps in the market and introducing unique, high-quality product lines that are not widely available,” Lunev explains. “We focus on bringing differentiated products to market that combine strong consumer demand

with authenticity, quality, and long-term brand potential, while offering true value.

This commitment to developing unique brands has shaped every stage of EPL’s growth. Each product line is developed with careful attention to sourcing, branding, and consumer trust. This applies even more so for their kosher food products, where certification, transparency, and consistency are highly important.

growth with discipline

Like many entrepreneurial ventures, however, EPL has also faced its share of challenges. One of the most significant has been financing expansion while maintaining operational stability. Rapid growth can be tempting, but Lunev has deliberately chosen a more measured path. “One of our biggest challenges has been financing growth,” he says. “Scaling a business (especially doubling or tripling sales) requires significant capital and disciplined execution.”

Instead of overextending, EPL adopted a philosophy of sustainable growth, reinvesting strategically and expanding only when the foundation was strong enough to support it. “We believe in walking before running,” Lunev adds. “By reinvesting carefully and expanding methodically, we built a strong foundation that supports long-term growth rather than short-term risk.” This mindset has allowed EPL to weather market fluctuations, strengthen supplier relationships, and build credibility with retailers. This is an asset that continues to pay off as the company expands nationally.

a people-driven business

Despite the focus on products and strategy, Lunev is quick to point out that the most rewarding part of the business isn’t what’s on the shelf - it’s the people behind it. “Working

with people is by far the most rewarding aspect,” he shares. “We enjoy learning new trends, collaborating with partners, and continuously discovering new opportunities, especially within the kosher marketplace, which is dynamic, evolving, and full of untapped potential.”

That collaborative spirit extends across EPL’s relationships with manufacturers, retailers, and community partners. By staying close to consumer needs and emerging trends, the company remains agile and forward-looking.

looking ahead to 2026

The coming year marks a major milestone for EPL Enterprises. In February 2026, the company will launch its Buckwheat Honey line nationally, coast to coast, significantly expanding its footprint across Canada. At the same time, Polyfloral Honey will roll out in select FreshCo and Sobeys locations, bringing a premium, differentiated offering to a broader audience.

That’s only the beginning! “Beyond that, our goal is to bring a line of exciting kosher frozen fruits and to expand into No Frills, while further growing our presence within specialty

“Our inspiration comes from identifying gaps in the market and introducing unique, high-quality product lines that are not widely available”

kosher retailers,” says Lunev. This expansion reflects a broader vision: making high-quality, thoughtfully curated products accessible without compromising on standards.

As EPL Enterprises continues to grow, its focus remains clear: identify opportunities, move with intention, and build brands that last. With disciplined leadership, a sharp eye for market gaps, and a genuine passion for collaboration, Philip Lunev and EPL Enterprises are poised to make 2026 a defining chapter in their ongoing story.

Terra Cotta Foods

Crafting Community with Every

Bite

Terra Cotta Foods has built its reputation on a simple but powerful idea: it is possible to grow at scale without sacrificing values. Under the leadership of President Jason Brass, the company has become a trusted name in baking while maintaining a strong focus on quality and longterm relationships. On any given day, Terra Cotta Foods may produce hundreds of thousands of cookies, yet the mindset inside the organization remains that of a local company.

We spoke with Brass to learn more about what sets Terra Cotta Foods apart in a highly competitive industry. “The idea that we can be big without losing our soul is what inspires us,” he says. “Some days we produce hundreds of thousands of cookies, but we still operate like a local company that cares deeply about quality, people, and relationships. Whether it’s our operators on the floor, our R&D team, or our sales group, everyone understands that consistency, trust, and doing things the right way are what got us here and what will keep us here.”

Like many companies in the food sector, Terra Cotta Foods has navigated significant industry challenges, including labour shortages, rising

“At the end of the day, we make cookies, but we’re really in the business of building something lasting for our employees, our customers, and our community.”

input costs, and supply-chain disruptions. The company’s response has been measured and strategic. “The key for us has been staying adaptable and not panicking,” Brass explains. “We invested in automation, strengthened supplier relationships, and stayed financially disciplined. Most importantly, we kept our focus on privatelabel partnerships and long-term thinking rather than short-term wins.”

For Brass, the most rewarding part of the job is the people. “Seeing someone who started on the production floor move into leadership, or watching a small customer grow into a strong regional partner - that’s incredibly rewarding,” he says. “At the end of the day, we make cookies, but we’re really in the business of building something lasting for our employees, our customers, and our community.”

That sense of impact was recently underscored when Terra Cotta Foods was visited by Premier Doug Ford during a tour of agri-food businesses in Halton Hills. The visit marked an exciting milestone for the company and reaffirmed its growing role within Ontario’s food manufacturing landscape. “Being recognized at the provincial level is incredibly exciting and rewarding,” Brass says. “Moments like that are always among my favourites.”

Kosher certification has also played an important role in Terra Cotta Foods’ success. Beyond serving kosher consumers, the certification makes the company’s products accessible to a broader audience. “Kosher certification has been extremely valuable, not just for religious observance, but because it signals a high level of food safety, process discipline, and transparency,” Brass notes. “Many of our customers actively look for it, especially in institutional, school, and private-label environments. It’s another way we build trust while reaching more people.”

Looking ahead, Terra Cotta Foods shows no signs of slowing

down. While proud of how far the company has come, the team remains firmly in growth mode. “2026 is shaping up to be an exciting year,” says Brass. “We’re continuing to invest in new equipment, increased capacity, and product innovation, particularly in gourmet cookies and new formats. We’re also expanding relationships across Canada and the U.S. While we’re proud of our progress, we see a long runway ahead.”

In an industry often driven by speed and scale, Terra Cotta Foods stands out by proving that strong relationships, disciplined growth, and staying true to one’s values can thrive together in a competitive market. n

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inspiration COR NER

What transforms a house into a Jewish home? Is it the guests gathered around the table, the values passed from parent to child, the quiet acts of community-building, or the indescribable feeling of finally coming home?

In this Inspiration CORner section, we explore each of these dimensions. You’ll meet the inspiring individuals and communities who practice hachnasas orchim -- opening their doors, their tables, and their hearts to welcome others in. You’ll gain insight from Rabbi Bender and Dr. Geft on nurturing children and cultivating strong Jewish identity within the home. You’ll meet dedicated matchmakers behind Toronto’s Shidduch Initiative, working tirelessly to help young people build homes of their own. And you’ll be moved by powerful reflections on captives who have returned home from Gaza, reminding us never to take the meaning of “home” for granted.

Open Doors, Open Hearts

Hachnasas Orchim and the Power of the Jewish Home

This magazine explores The Jewish Home -what transforms a house into something sacred. Is it the aroma of Yom Tov cooking? The tunes? The stories passed around the table?

Perhaps more than anything else, it is the moment the door opens to someone outside our immediate family. Because a Jewish home is not only built for those who live inside it. It is built for those who enter.

Every Pesach night, we declare, “Kol dichfin yeitei v’yeichol -- Let all who are hungry come and eat.” It is a proclamation of radical hospitality. Not metaphorical. Not symbolic. Practical. Concrete. Real.

Across Toronto’s Jewish community, that invitation is lived every week -- through organized chesed committees, through Seders that preserve ancient traditions, and through kitchen tables that stretch to fit one more chair.

To understand how hachnasas orchim lives today, we spoke with three communities and three households who embody it: Esty Yeres and Shayna Friedman of the BAYT Chesed Committee;

Eric Iankelevic, president of Petah Tikvah Anshei Castilla; and Joely Bernstein of Shomrei Shabbos Chevra Mishnayos, whose Shabbos table has become a home for many who once had none.

Their stories show that hospitality is not only something we do. It becomes something we are.

a community-wide table: bayt’s network of care

At BAYT in Thornhill, hospitality is woven into the infrastructure of community life. Under the umbrella of the BAYT Chesed Committee are eight subcommittees: hospital visits, rides to appointments, meal trains, food drives, welcome baskets, senior tech support, “Keeping in Touch,” and Shabbat hospitality.

The Shabbat hospitality arm, co-chaired by Esty Yeres and Shayna Friedman, quietly ensures that no one spends Shabbat alone.

“The original reason was very practical,” Estee explains. “There’s no hotel, motel, or Airbnb within walking distance of BAYT. When someone had a simcha, their out-of-town guests were, frankly, stuck. So families opened their homes.”

But what began as logistical necessity soon revealed a deeper need.

“As the Thornhill community grew and matured,” Estee continues, “we unfortunately had more widows and widowers, more divorced individuals, more singles -- people who might feel shy about asking for a meal or worried about imposing on relatives. Shabbat hospitality became a way to make sure someone isn’t eating alone.”

Shayna adds, “Our biggest focus is anyone who is alone. Widowed, divorced, not yet married, a spouse in hospital, children out of town -- anything that leads to someone spending Shabbat alone. Often, they’re shy to reach out. So we try to find them.”

Requests arrive through a dedicated chesed email address. Others come through rabbanim, shul staff, or the “Keeping in Touch” committee, which calls members who are ill or grieving and simply asks: What do you need?

Behind the scenes, Shayna and Estee act, in their words, “a bit like shadchanim.” They match guests to hosts based on walking distance to shul, family composition, spare bedrooms, accessibility needs, and personality fit.

“There’s a person who knows the community,”

Estee explains. “Who has a pack-and-play, who has a spare bedroom, who has a room on the main floor, who lives in a condo with a rentable suite. It’s complicated -- but organized.”

Safety and dignity matter too. Unknown guests require references. Extended stays are divided between multiple homes, so no host family is overwhelmed. Even walking routes between meals and sleeping arrangements are considered to keep guests comfortable.

And the committee doesn’t only respond to requests.

“We also try to identify people who may need support but wouldn’t necessarily reach out,” Shayna says. “It’s two-fold -- responding to requests and proactively looking out for people.”

What keeps volunteers going?

“You have to like doing it,” Estee says simply. “Sometimes you get a call Friday afternoon that plans fell through and someone needs a place. Shayna and I really love doing this.”

They speak warmly of the volunteers who open their homes week after week -- so warmly, in fact, that the committee hosts an annual appreciation dinner for its subcommittee chairs.

“We want them to feel valued,” Estee explains. “We don’t want people taken for granted. When people feel appreciated, they keep doing the work.”

And the work bears fruit beyond meals.

“One family from Detroit needed hospitality because their kids were in camp,” Estee recalls. “We matched them with a Toronto family whose kids were in the same camp. Later, the Toronto family needed hospitality in Detroit -- and that relationship turned into a real friendship.”

Older singles who first arrived as guests begin hosting each other. Out-of-town visitors become part of the community fabric. Hospitality becomes connection.

Sometimes, the need is dramatic.

“A visitor got to the airport to fly to New York on erev Shabbat,” Estee recounts. “A storm cancelled the flight. Their luggage went -- but they didn’t. We had to place them last minute. The host family even went around their street collecting clothing for them because the guest had nothing. That’s what it means to be ready for the unexpected.”

But the committee is equally attentive to hosts’ limits.

“We don’t want burnout,” Shayna says. “Hosting should stay positive. Sometimes we even have to tell guests: Shabbat lunch is a two-hour affair -- we love you, but please don’t stay all afternoon.” She laughs. “And yes, sometimes it’s, ‘Here’s your coat.’”

The goal is simple: a system where kindness is sustainable.

"Every Pesach night, we declare, “Kol dichfin yeitei v’yeichol -- Let all who are hungry come and eat.” It is a proclamation of radical hospitality. Not metaphorical. Not symbolic. Practical. Concrete. Real."

hospitality as heritage: the open doors of petah tikvah

If BAYT demonstrates hospitality as communal care, Petah Tikvah Anshei Castilla shows hospitality as cultural preservation.

Led by president Eric Iankelevic, Petah Tikvah carries a rare Spanish-Moroccan Tangiers Sephardic heritage -- a lineage stretching back to families who fled the Spanish Inquisition and rebuilt their lives in North Africa.

“Our prayer style, melodies, customs, and holiday practices are part of a very specific Tangiers tradition,” Eric explains. “Preserving that authenticity is central to our mission.”

One of the most powerful tools for preserving tradition, he believes, is inviting people into the home -- especially at Pesach.

“In our families, certain parts of the Haggadah are recited in Spanish,” he says. “We use a Haggadah with Hebrew, English, and Spanish. But with each generation, language becomes harder to maintain. My children don’t hear Spanish at home the way I did. When we invite guests to our seder, they experience the melodies, pronunciations, and rituals firsthand.”

Guests witness Bibiluya, the tradition of passing the seder plate over each participant’s head while blessings are recited. They hear chants rarely found in commercial Haggadot. They taste foods their grandparents once made. What might have become a museum artifact becomes a living experience.

“When families who may have lost certain customs join our seder,” Eric says, “their children get to experience traditions that might otherwise disappear.”

The shul reinforces this mission through community projects -Ma’ot Chitim for Pesach assistance, year-round financial support for struggling families, care packages for seniors who can no longer attend shul, Hanukkah kits for university students away from home, and a community Purim seudah so no family feels left out of celebration.

“No one in the community should feel forgotten,” Eric says.

Perhaps the most vivid expression of Petah Tikvah’s open-home culture is Mimona -- the Moroccan celebration marking the end of Pesach.

Since moving to Clanton Park, Eric and his wife have opened their home every Mimona night to the entire community. Older members reconnect with childhood memories. Younger generations experience the celebration for the first time. Neighbours and friends discover new traditions.

“People pop in and out throughout the evening,” Eric says. “We serve mufletta and traditional pastries. We often have three to four hundred visitors in one night.”

For Eric, hosting is also education for his children.

“Hosting reinforces identity,” he explains. “My children see that what they grew up with is special. They participate -- singing Spanish songs, performing Bibiluya, blessing the family. We hope they will one day carry these traditions into their own homes.”

His advice to would-be hosts is straightforward.

“Speak to your rabbi. Speak to the shul office. Ask people what their plans are. Sometimes elderly couples who once hosted large seders now find themselves alone because children are elsewhere. Simply asking opens doors.”

Hospitality, he believes, begins with awareness.

when guests become family: the bernstein home

If the BAYT shows organized hospitality and Petah Tikvah shows heritage hospitality, Joely Bernstein and her husband Shimmy show hospitality of the heart.

Hosting became central to their lives not because they planned it, but because they needed it.

“Hosting became central to our lives early on -- not because we had so much family around us, but because we didn’t,” Joely says. “And in the process of giving and sharing, our guests returned again and again until they were no longer guests. They became our family.”

She admits with warmth that she didn’t even know how to cook when she got married. She learned from her husband Shimmy. At first, she worried endlessly about food. Then she realized the truth.

“Hosting was never about the food,” she says. “It was about the company. The conversation and the connection mattered far more than what was on the table.”

Over time, people began calling weekly -- sometimes hours before Shabbos -- asking if they could come. Folding tables came out. Dining room tables stretched into living rooms. Space was never the point.

“There’s a real need out there,” Joely explains. “People would call and say, ‘I don’t know who else to ask.’ And that stayed with me.”

Her understanding of hospitality evolved as her guest list grew more diverse.

“The deeper chesed lies in making space for those who are harder to host,” she reflects. “Those guests often need more attention, more patience, more emotional presence. You have to make sure your social batteries are charged -- and you have to find a way to recharge afterward, so the chesed remains sustainable.”

She speaks candidly about boundaries -- a topic rarely discussed in hospitality conversations.

“There are times when even the most open house needs quiet and rest,” she says. “You have to learn how to hold both openness and privacy. Otherwise you can’t continue.”

Behind every Shabbos table lies invisible planning.

“You have to read the room,” Joely explains. “Who should sit together. Who shouldn’t. Who wants a shorter meal. Who wants the full Shabbos experience. Seating can be the difference between a guest feeling at ease or on edge.”

One moment crystallized how deeply hospitality became part of her family identity.

While bringing Friday night dinner to Baycrest for her father-in-law, Joely invited a passing elderly man to join them. Later her daughter said, “Mommy, don’t you know? We always have guests.”

“That’s when I realized,” Joely says, “it wasn’t just something we did. It became who we were.”

She also speaks movingly about guests others might avoid.

“Sometimes the hardest guests -- the ones outsiders might make fun of, or would never welcome into their home -- can be the most genuine and authentic people you meet,” she says. “They can teach

you a lot. Being around people who aren’t afraid to share struggle can be deeply meaningful.”

Hospitality, in her view, is not about perfection.

“It’s about creating a space where people feel valued, respected, and like they belong,” she says. “If you want to talk, talk. If you want to sit quietly, that’s okay too. No guilt. No expectations.”

And hospitality doesn’t require a large home.

“Collaboration,” she says. “If someone is making a sheva brachos, you can help cook or clean. If you have a basement, let a group host their own dinner. The goal isn’t one way -- it’s inclusion.”

Her message to the broader community is simple and powerful:

“We should welcome people for who they are -- not for who they aren’t. When you meet someone where they are, your perspective changes. And with that shift, so does your capacity to truly welcome others.”

pesach: when the jewish home shines brightest

All three voices return to Pesach -- when the Jewish home is at the center of Jewish life, and when loneliness can feel most acute.

At the BAYT, bulletins and quiet outreach match hosts with those in need. At Petah Tikvah, seders become vehicles of tradition. In the

Berstein home, Pesach is balanced with self-awareness.

“Pesach is stressful,” Joely says honestly. “Know your limits. Chesed that comes at the expense of your emotional or physical wellbeing is not sustainable. But even a simple invitation -- even pizza on Motzei Pesach -- can change someone’s experience of the holiday.”

“Loneliness is louder on holidays,” she adds. “Even imperfect hospitality, done with thoughtfulness, has real value.”

the jewish home at its most beautiful

A Jewish home is not defined by square footage or décor. It is defined by who enters and how they are received.

A committee quietly ensuring a widow has a Shabbat table.

A seder reviving a language nearly lost.

A folding table stretched one more time because someone called last minute.

A house where guests become family.

As we sit down this Pesach and recite “Kol dichfin yeitei v’yeichol,” we are reminded that freedom is not only about leaving Egypt. It is about ensuring no one journeys alone.

And what better way to exemplify the power of The Jewish Home than opening its doors. n

On Parenting and Chinuch

A Conversation at the Heart of the Jewish Home

"A

child needs to know one thing—that his parents are there for him.” – Rabbi Yaakov Bender

Afull crowd gathered at Shomrei Shabbos Chevra Mishnayos in Toronto to hear a conversation focused on the realities of the Jewish home— children, parenting, the pressures families face today, and the work parents do every day to guide their children with strength and values.

Moderated with warmth and humour by Sruli Besser, the discussion brought together two figures beloved across their communities: Rabbi Yaakov Bender, Rosh Yeshiva of Yeshiva Darchei Torah in Far Rockaway, and Dr. Colin Geft, a distinguished Toronto pediatrician retiring after decades of caring for our children. If there is a single thread that wove the evening together, it was this: the Jewish home remains the most powerful force in a child’s life. And parents—imperfect, overwhelmed, loving—are far more influential than they imagine.

the magic of a parent’s presence

At the heart of Rabbi Bender’s message was a declaration delivered with disarming simplicity:

“A child needs to know one thing—that his parents are there for him. It is the presence, not the perfection, that carries a child.”

He spoke not as an administrator or policymaker, but as someone who has spent a lifetime listening to children’s hearts. Stories poured out -- small, ordinary stories that revealed the extraordinary impact of a few moments of sincere attention. He described a boy who struggled terribly in school until one day, his father rearranged his schedule to learn with him each night. “Nothing dramatic happened,” Rabbi Bender said. “But the boy started to thrive. Why? Because suddenly he knew: ‘I matter enough that my father rearranged his life for me.’”

Presence, for Rabbi Bender, is not measured in minutes but in meaning. “When you speak to a child with respect, when you put down your phone, when you look into his eyes—that moment lasts inside him forever.”

children know what matters to us

One of Rabbi Bender’s most stirring themes was the honesty of children. “They know what their parents care about,” he said. “If a child sees that Torah is important to you—not in speeches, but in life—he absorbs it naturally.”

He told of parents who worry endlessly about the intellectual side of chinuch while neglecting the emotional side. “Children are not computers,” he said with a smile. “They’re not downloading information from you. They are absorbing your koach, your essence. If you’re excited about Shabbos, they feel it. If you rush through davening like it’s a chore, they feel that too.”

The message was not one of pressure, but of opportunity. “The Jewish home is a place where love meets values,” he said. “Not a museum of rules, but a living, breathing example of what matters. And our children, who are smarter than we give them credit for, pick it up.”

a doctor’s view from the front lines

If Rabbi Bender spoke from the heart of chinuch, Dr. Colin Geft spoke from the heartbeat of the child. Over decades as a pediatrician, he saw families in joy and crisis, in birth and illness, in moments of triumph and moments of fear. His message echoed Rabbi Bender’s, but with the grounding of medicine and developmental science.

“Bring simcha into the house... Sing zemiros. Smile during Kiddush. Make your home a place your child wants to be. Chinuch is not only what you teach. It is the happiness you create.”

setting boundaries with love

Boundaries were another recurring theme, but both presenters made clear that boundaries without warmth can feel like tyranny, and warmth without boundaries can dissolve into chaos.

Rabbi Bender offered a telling observation: “Children need rules. But they need to understand that rules come from love, not from control.” He emphasized that Jewish parents should not shy away from expectations. “Don’t be afraid to say ‘no,’” he said. “But say it with dignity. Say it with consistency. Say it with love.”

Dr. Geft affirmed this from a medical perspective: “Structure lowers a child’s anxiety. Predictability makes them feel safe.” He noted that many behavioural issues he sees stem from inconsistent rules or unclear expectations. “Children don’t need perfection,” he said. “They need clarity.”

“What keeps a child healthy,” Dr. Geft said, “is not only nutrition or vaccines or height and weight charts. A healthy child is one who feels safe. One who feels that home is a place of stability.”

He described countless cases in which the child’s medical issue was intertwined with stress, anxiety, family conflict or emotional turbulence. “You can’t separate the body from the soul,” he said quietly. “A child who is calm, supported, loved—his immune system is stronger. His mental resilience is stronger. The Jewish home affects a child’s physical health more than people realize.”

At one poignant moment, he reflected on the parents who came to him, overwhelmed by the pressures of balancing school expectations, social pressures, and religious responsibilities. “I always tell them: don’t forget to breathe. Don’t forget to listen. Don’t forget that your child is trying. Every child is trying.”

the power of listening

One of the evening’s most memorable lines came when Rabbi Bender leaned forward and said: “The greatest gift you can give your child is to listen without judging.”

He spoke of boys who blossom simply because someone— parent, rebbi, mentor—gave them space to speak honestly. He contrasted this with the homes in which a child anticipates criticism before he even begins. “A child stops speaking when he knows you have already decided what he is going to say.”

Dr. Geft added that listening is also diagnostic. “When a child feels heard,” he said, “they will tell you what’s really going on: the fear, the sadness, the anxiety, the confusion. But if they feel that speaking invites punishment or dismissal, they’ll hide everything. And when children hide, problems grow.”

Listening, the panel agreed, is not passive. It is the foundation of meaningful guidance. “A parent who listens earns the right to guide,” Rabbi Bender said. “A parent who doesn’t listen has already lost the battle.”

The room laughed when Rabbi Bender quipped, “Your child will survive if you take away the phone for one night.” But the laughter held truth. Parents today fear their children’s discomfort more than any generation before, and the panel urged parents to reclaim the courage to parent -- kindly, thoughtfully, but firmly.

the role of joy in chinuch

Throughout the evening, Rabbi Bender returned to a message that has become a personal hallmark of his: “Yiddishkeit must be joyful.”

If a home radiates tension around mitzvos, the children will associate Judaism with pressure. If parents argue over Shabbos prep, the message becomes distorted. If a home feels like a checklist of religious tasks, children retreat.

“Bring simcha into the house,” Rabbi Bender said passionately. “Sing zemiros. Smile during Kiddush. Make your home a place your child wants to be. Chinuch is not only what you teach. It is the happiness you create.”

He illustrated this with a story of a boy who felt disconnected from Yiddishkeit until he attended a Shabbos meal where the father danced around the table with his children. “That night changed his life,” Rabbi Bender said. “Not because of a vort. Not because of a halachic insight. Because of joy.”

partnering with schools and community

Another deeply resonant theme was the partnership between home and school. Rabbi Bender, who leads one of North America’s largest yeshivos, spoke candidly: “A rebbi can only take a child so far. A school can only do so much. The home is the anchor.”

He urged parents not to view teachers as adversaries or outsiders. “Build a relationship,” he said. “Call not only when there’s a problem. Call to say thank you. Let your child see that you respect his rebbi. That respect carries him further than you know.”

Dr. Geft echoed this in medical terms: “When a child sees that the adults in his life -- parents, doctors, teachers, rabbeim -- are aligned, he feels safe. Consistency builds confidence.”

“your child needs you more than you think”

Toward the end of the evening, Rabbi Bender offered a line that seemed to hover in the air long after it was spoken: “Every child -- every single child -- wants to be close to his parents. Even the ones who push you away. Maybe especially those.”

He described teenagers who act aloof, cold, uninterested, even hostile. “Don’t believe it,” he said. “Inside, they are begging you to hold on to them. Don’t give up. Don’t retreat.”

Dr. Geft nodded. “I’ve seen it thousands of times. A teenager acts tough, but one gentle word from a parent, one show of faith, breaks through everything.”

This, perhaps, is the emotional core of the Jewish home: the unwavering bond between parent and child, even in the hardest moments.

a night that spoke to every jewish home

The evening closed without fanfare, without abstractions, without theories. It ended the way Jewish parenting begins: with heart, with humility, with honesty.

Rabbi Bender and Dr. Geft did not offer formulas. They offered presence. They offered warmth. They offered stories and wisdom gathered over a lifetime of guiding, healing, comforting, and believing in children.

Their message, distilled, is this:

The Jewish home is the greatest force in your child’s life. Your love, your listening, your joy, your boundaries, your presence— these shape a child more than any school, any program, any new trend.

And every child, at every stage, is waiting for you.

It was a conversation that left the audience not only educated, but uplifted. And it reminded everyone present that while parenting is daunting, it is also sacred -- the daily, quiet work of building the next generation of Klal Yisrael

Building Jewish Homes

In every Jewish community, few things are as emotionally charged, complex, and deeply cherished as helping our children find their bashert. But behind every engagement lies an intricate network of effort — parents, mentors, shadchanim, friends, teachers, and of course Divine Assistance. But in Toronto, where most young men leave the city for yeshiva and rarely return to date locally, the path to building Jewish homes has often been steep.

Enter the Toronto Shidduch Initiative (TSI) — an organization that has quietly, methodically, and lovingly transformed the shidduch landscape for Toronto families. Built on the vision of its founders and the tireless work of its coordinator, Laura Leitman, and its dedicated group of shadchanim, including the exceptional Evelyn Grubner, TSI has become a source of hope, dignity, and forward momentum for hundreds of families.

homes become the center of our identity — it is fitting to shine a light on an organization whose sole mission is precisely that: to help build Jewish homes.

the birth of a bold idea

The seeds of the Toronto Shidduch Initiative were planted long before the organization had a name. For years, Toronto mother Goldie Hauer navigated the shidduch world on behalf of her own children. Like so many parents, she collected phone numbers, met shadchanim, flew in and out of New York and New Jersey, and watched up close how complex, draining, and emotionally fraught the process could be.

Along the way, Mrs. Hauer built relationships with shadchanim and roshei yeshiva, and gained a broad, realistic perspective on the challenges facing outof-town families. When her last child married, she did something unusual. Instead of filing away the notes and closing that chapter of her life, she looked around at the Toronto community and asked a simple but powerful question: how can I use all of this to help everyone else?

Together with partners Moshe Sigler and Bentzion Berkovits, Mrs. Hauer transformed that question into action. The three became the driving force behind what would become the Toronto Shidduch Initiative — an organization designed not only to help individual families, but to strengthen the entire Toronto shidduch ecosystem. What began with Mrs. Hauer hosting visiting shadchanim in her living room has grown into a citywide operation with systems, strategy, and serious infrastructure.

“It’s really about helping our community navigate a challenging, emotionally heavy process in a way that feels supported and respectful,” explains Laura. “No family should feel alone.”

“No family should feel alone in the shidduch parsha.” —

Laura Leitman

the toronto challenge: out-of-town and across the border

To understand TSI’s mission, you first have to understand Toronto’s unique shidduch reality. Unlike Lakewood, Baltimore, or other large American centers, Toronto does not have major Inside the Toronto Shidduch Initiative

As Pesach approaches — a time when Jewish

yeshivas filled with marriageable bochurim. As soon as Toronto’s young men graduate high school, the overwhelming majority head south of the border for yeshiva — and that is where most of them stay through the dating period.

Practically speaking, that means that even a so-called “Toronto–Toronto” match often ends up dating in Lakewood, Monsey, or Brooklyn, because that’s where the boys are. For Toronto’s daughters, that shift has far-reaching consequences. They have to travel frequently for first dates. American families may not know much about Toronto. And in a world where shadchanim are flooded with resumes from New York and New Jersey, pointing someone’s attention north of the border can sometimes feel like swimming upstream.

On top of that, the broader structural dynamics of the shidduch system do not always favour girls. Boys, particularly in the yeshivish world, tend to begin dating later and can be suggested to a wide age range of girls. Girls, by contrast, enter the system earlier and often find their pool narrowing as they get older. Layer “out-of-town” and “across the border” onto that equation, and you begin to see the picture.

“Girls here can wait for a while before getting a date,” says Laura. “Meanwhile, boys are inundated with suggestions. We needed a way to level the playing field — not by changing who our girls are, but by changing the support around them.”

Evelyn Grubner, who has been active in shidduchim for decades, puts it more simply. “If I were a mother in New York with a wonderful boy,” she says, “I wouldn’t automatically think of Toronto either. They don’t know our girls. They don’t see their warmth, their sincerity, their out-of-town qualities. But once the boys actually meet them, it’s a different story.”

“Toronto girls are truly exceptional. People just don’t know them yet.” — EvelynGrubner

supporting the shadchanim: the

heart of the system

From the very beginning, TSI’s founders understood that if they wanted to meaningfully change outcomes, they had to start by supporting the people on the front lines: the shadchanim. For years, shadchanim in every community have quietly poured tens of hours into each idea — researching families, calling references, following up with parents, coaching nervous boys and girls, and then repeating that process all over again — often without any compensation at all unless a couple became engaged.

TSI recognized that this model was a recipe for burnout. Talented, dedicated shadchanim were investing enormous amounts of time and emotional energy, only to feel empty-handed if a shidduch

did not work out. Eventually, even the most altruistic people can become drained.

To address this, TSI introduced a series of tangible supports designed to validate and sustain shadchanim. When a Toronto girl is set up, the shadchan receives a stipend for the first date. If the shidduch progresses to a third date, there is an additional payment. And if the couple becomes engaged, TSI guarantees a minimum shadchanus amount from the girl’s side by topping up the family’s contribution to a predetermined level.

“We’re not paying shadchanim what their hours are actually worth,” Laura is quick to point out. “That would be impossible. But we are sending a clear message: your time is valuable, your effort is appreciated, and you are not alone in this avodah.”

Beyond finances, TSI has built a structure of support and community for the shadchanim themselves. Weekly meetings give them a chance to share information, compare notes, and network on behalf of Toronto families. Organized trips to the U.S. allow them to meet boys face-to-face, so that when they later call a mother, they can say, “I met your son. I know who he is.” Conferences and training sessions help them refine their skills and stay energized.

For Evelyn, the difference is night and day. “Before TSI, I used to burn out regularly,” she admits. “I would throw myself into setting up a shidduch, calling mothers, arranging logistics, coaching both sides, and after a few dates it would fall apart. I’d be left exhausted and feeling like I had nothing to show for it. Now, even when something doesn’t work out, I feel that my time was valued. It gives me the strength to keep going.”

“Your time is valuable, your effort is appreciated, and you are not alone in

this avodah.” —TSImessageto shadchanim

the logistics machine: cars, housing, phones, and more

If the shadchanim are the heart of TSI, then its logistics operation is the circulatory system, constantly moving in the background to keep everything functioning smoothly. One of the most striking aspects of TSI’s work is how much thought and effort goes into the practical side of getting boys to Toronto to date local girls with dignity and ease.

TSI maintains a dedicated car that is almost constantly in use by visiting bochurim. On busy weekends, when multiple boys are coming in, they arrange additional vehicles by borrowing from generous community members. They coordinate housing with carefully chosen host families. For boys whose U.S. phone plans do not work in Canada, TSI offers a kosher, TAG-filtered phone they can borrow while they are here.

They even help with the little things that are not so little:

suggesting appropriate dating locations, familiarizing boys with the community, and ensuring they feel oriented rather than lost. When there is genuine financial need and the difference between “yes” and “no” comes down to airfare, TSI can step in and subsidize part of a ticket so that the shidduch has a chance to proceed.

Laura recalls one particularly busy Shabbos when seven boys were scheduled to come in from out of town to date Toronto girls. “We ended up arranging four cars,” she says. “Goldie took the main car to the car wash, filled the tank, checked everything. Every detail mattered. We wanted them to feel that coming to Toronto was simple, respectful, and worthwhile.”

Evelyn laughs as she remembers crowded meals and full guest rooms. “I once had eight boys in my home for Shabbos — all dating different girls,” she says. “It was like running a small yeshiva. But that’s what it takes sometimes. And once they come and actually meet our girls? Very often, it just takes off.”

“Every detail matters. We want them to feel that coming to Toronto is simple, respectful, and worthwhile.” — Laura Leitman

a day in the life of a shadchan

Listening to Evelyn describe her schedule is like peeking behind the curtain of the shidduch world. Her day might include meeting bochurim in Lakewood, Baltimore, or New York; taking careful notes about their personalities, families, and aspirations; flying back to Toronto and calling mothers; fielding texts from anxious girls; and quietly arranging the details that make a first date possible.

She tells of a boy who arrived without a proper belt, and how she quietly lent him her husband’s. She speaks of bochurim who struggle with conversation, for whom she sends a new joke or ice-breaker before each date so they have something light to say when the nerves kick in. She describes late-night phone calls with mothers who need reassurance, and long conversations with girls who are working through disappointment.

“People see the engagement photos,” Evelyn says, “but they don’t see what comes before that — the hours and hours of phone calls, the logistics, the coaching, the tears, the tefillos. That’s all part of it.”

Before TSI, all of that effort often ended in silence: a shidduch would fizzle out, and Evelyn would be left feeling depleted. Now, with institutional backing, she feels that even when a particular match does not work, the time and heart she invested are acknowledged.

“When someone tells you, in a very real way, ‘What you did matters,’ it changes everything,” she says. “You have the koach to pick up the phone again, to suggest another idea, to keep believing in the next shidduch.”

“People see the engagement photos, but they don’t see the tears, the tefillos, and the hours that come before.” —EvelynGrubner

why they keep going

It would be easy to assume that shadchanim and coordinators keep going out of duty alone. But speak to Laura or Evelyn for even a few minutes, and a different picture emerges. They are animated by something deeper: a profound sense that helping another Jew build a bayis ne’eman is holy work.

“We see miracles,” Evelyn says simply. “We see hashgachah pratis all the time — in who calls when, in how trips line up, in who happens to be in town for a simchah. You can’t always explain it, but you feel it.”

That sense of partnership with Hashem — of doing everything in the realm of effort while knowing that the final result is not in human hands — gives TSI its unique tone. There is professionalism and planning, yes. But there is also humility, and a deep awareness that every resume and every first date represents a whole world.

an inspirational story: kindness that came full circle

Near the end of our conversation, Evelyn shared a story that seemed to crystallize everything TSI stands for: kindness, dignity, and the quiet ways in which Hashem weaves threads together.

Years ago, Evelyn’s mother passed away, leaving her father alone in his large home. It was an emotional time, and Evelyn knew her father needed someone in the home with him so she marched down to the local yeshiva to see if there were any boys who would be willing to live in the home with her father instead of living in the yeshiva dorms. Surprisingly, Evelyn found a gentle, thoughtful yeshiva bochur. He was not a close relative. He was not being paid. He was simply there — offering help, speaking respectfully, and giving her father and the family a sense of comfort and kavod at a time when it was needed most.

“He treated my father like royalty,” Evelyn recalls.

Almost instinctively, Evelyn’s thoughts turned to her niece, a refined, exceptional girl whose middos and values seemed perfectly matched to the quiet kindness she witnessed in him.

The first date went beautifully. The second was even better. By the third, everyone sensed that something special was unfolding.

Not long after, they were engaged.

“I was thrilled,” Evelyn relates, “But I was also conflicted. Who would live with my father? Sure enough, the young couple decided to continue living at home with my father.” Evelyn continues, “the kindness the boy showed came back to him in the most beautiful way, in the form of a bayis ne’eman built with my niece.”

It is a story that captures the essence of what TSI is trying to do for the entire community: create the conditions in which hidden kindness can bear fruit, in which quiet efforts can lead to beautiful, lasting Jewish homes.

“The kindness he showed my father came back to him in the form of his own bayis ne’eman.” —EvelynGrubner

helping build the next jewish home

As Toronto continues to grow and its children enter shidduchim year after year, the work of the Toronto Shidduch Initiative becomes ever more vital. Their work — often quiet, often unseen — represents some of the best of what a Jewish community can be. They support families in moments of vulnerability. They support the shadchanim whose efforts too often go unrecognized. They create pathways for our children to meet, connect, and, with Hashem’s help, build homes of their own. n

Coming Home

On Seder night, Jews around the world look around the table and quietly count: Who’s here? Who’s missing?

Last year, many Jewish homes added a new, painful question: Who is still in captivity? An empty chair, a yellow ribbon, a name whispered in Tehillim—all became part of the story of Yetziat Mitzrayim, our going out from Egypt.

This year some of those chairs are no longer empty. Some of our brothers and sisters have walked through hospital doors and front gates, crossed thresholds and kissed mezuzot, announcing: Ani babayit. I’m home.

This is a story about some of those homecomings: about the darkness they emerged from, the strength that kept them alive, and the way their return has deepened the emunah of the Jewish people.

Faith in the tunnels

When released hostage Bar Kupershtein, 23, stepped for the first time into his family’s new apartment in Holon, reporters saw a young man

pale and thin, but very much alive. He had spent over two years in cramped Hamas tunnels in Gaza, with no sunlight, little food, and regular beatings. He says he survived by holding onto one simple conviction: that he was never really in the hands of his captors at all.

Kupershtein describes tiny pockets of resistance and connection in that hellish space. Six hostages together in a “room” barely bigger than a mattress, learning Arabic, absorbing abuse, and then clinging to each other. “We were there for each other, we supported each other… we will not let them defeat us,” he recalled.

Every Friday night, they insisted on reciting the blessings of Kiddush and singing Lecha Dodi -sometimes without wine, sometimes whispering so as not to be heard, but always stubbornly creating a Shabbat of some sort in the tunnel.

On one terrifying day, a guard threatened the hostages. Kupershtein remembers only one response: tefillah. “I just remember praying to G-d, begging Him, saying ‘save me, I’m in Your hands now,’” he said.

Much later, he discovered that his mother, on a phone call with one of his captors, had used almost the same words. She told the terrorist, “My son is not in your hands, he is in the hands of G-d.” That sentence became the family’s motto, now engraved on a bracelet Kupershtein wears: “Always in the Hands of G-d.”

Their story is one of many.

Sapir Cohen, held for 55 days in Gaza, later spoke about a moment of startling clarity. She recounts that she remembered thinking, in the middle of the horror: “I think one of the biggest miracles I felt was maybe I’m supposed to be in this place.”

It wasn’t a surrender to evil. It was the opposite: a sense that even here, in a place of cruelty, Hashem had not lost track of her for even a second. She began to thank G-d for the strength to withstand what she was facing, and later described her time in captivity as the beginning of a deeper relationship with Him.

At a Chabad center in San Antonio, former hostage Moran Stella Yanai described to a room full of women how she endured 54 days of hunger, injury and constant threats. She spoke of food poisoning, fractures, lice, and violence. Yet she summed up her inner stance in one astonishing sentence: “No matter the fear or anxiety, I was full of hope.”

Sometimes she was alone, sometimes with other

captives, but she kept telling herself to be strong, to lean on faith, to remember that as long as she was breathing, her story wasn’t over.

As difficult as these stories are, the similarities are telling -released hostages speak about emunah not as a spiritual luxury, but as oxygen, the one thing that kept them from drowning in the darkness.

“Dad, I came home alive”.

If the tunnels were a kind of personal Mitzrayim, then the moment of release is their Kriyat Yam Suf, their sea splitting.

For Romi Gonen, that moment carried a sentence her father had been praying to hear for 470 days. Throughout her captivity, he had spoken to her through cameras and microphones, begging her to stay alive, to hold on, to come home. When she finally crossed the border during a hostage–prisoner exchange on January 19, 2025, her first words to him were: “Dad, I came home alive.”

"Every single story of survival, of mental strength in captivity, rests on a conviction that no enemy can break—we are always in Hashem’s hands"

In another extraordinary reunion, six hostages -- including Omer Shem Tov -- were released after 505 days of captivity. When his brother Amit saw him in the hospital, he told Ynet: “Omer was reborn today. He’s home, in good condition and we’re so relieved it’s finally over.”

He spoke of hugging Omer, telling him how much he loved him, and calling that simple embrace “the best moment” of his life. Meanwhile their father marveled at Omer’s concern not for himself, but for his family -- his first message was that he was just happy they were safe.

The father of Eitan Mor, kidnapped from security duty at the Nova festival, wrote that “Our Eitan is coming back to life in Israel, coming back to life with his family.”

In medical centers across Israel, nurses and doctors describe the same scene on repeat: a door opens, and there is a collision of bodies -- parents, children, siblings, spouses -- forming a tight ball of sobbing, laughter, disbelief. Tiny, ordinary details take on spiritual weight: the taste of hospital bourekas, the beeping of machines, the first time a returned hostage asks for a coffee the way they like it.

These are not just emotional reunions. They are scenes of personal geulah

When the Jewish home becomes a lifeline

Many testimonies from freed hostages speak about habits and memories carried from home that became lifelines in captivity.

Kupershtein and his fellow abductees insisted on saying Shabbat blessings each Friday night, even when all they had was water and stale bread. For them, Shabbat wasn’t a date on the calendar; it was oxygen they needed to breathe.

Another former hostage, Sapir Cohen, described feeling that she was held in G-d’s embrace even in a Gaza basement, and later began sharing that faith story worldwide.

Eli Sharabi was held as a hostage for 16 months after his kibbutz, Be’eri, was attacked on October 7. He promised his British wife, Lianne, and their daughters that he would return -- but when he was eventually freed, he learned they had all been murdered on that first day.

Sharabi could have turned inward in bitterness. Instead, he has chosen to speak, to bear witness. A moving profile described his prayers during captivity as creating “a bridge between worlds,” connecting the deepest darkness of the tunnels with the highest heavens.

For him, “coming home” is unimaginably complex: his physical body is back in Israel, but his immediate family is gone. Yet he insists that Am Yisroel is his extended family now, and he uses his voice around the world to share his experience and testify about the power of prayer that carried him through.

In his brokenness, he teaches us that the Jewish home is not only the house where you sleep. It is the people who daven for you, advocate for you, leave a chair for you, and refuse to forget your name.

Pesach, Yetziat Mitzrayim, and the Hostages’ Return

The Haggadah tells us that in every generation, a person must see themselves as if they personally left Egypt. This year, that sentence lands differently.

When we read “Avadim hayinu le-Pharaoh b’Mitzrayim” – we were slaves to Pharaoh in Egypt – it will be hard not to picture young Jews chained in tunnels, blindfolded, under the authority of guards who could decide whether they ate, stood, slept.

When we say “Vayotzienu Hashem Elokeinu mi’sham b’yad chazakah” – Hashem took us out from there with a strong hand –we may think of helicopters, armored vehicles, and white buses carrying hostages toward home, surrounded by IDF soldiers and doctors. But beneath all of that, we’ll remember something deeper: that every single story of survival, of mental strength in captivity, rests on a conviction that no enemy can break—we are always in Hashem’s hands. n

kitchen COR NER

soup

The Original Comfort Food

By Judy Pister

By definition, comfort food refers to food that brings a sense of happiness and enjoyment while eating. Often home-cooked, it carries an added emotional value. There is a broad category of “feel-good” foods—ranging from apple pie and mac and cheese to chicken soup and meatloaf, to name just a few. Personal palate preferences aside, soup likely ranks high on most people’s lists.

From the beginning of time, combining grains with water was considered a nourishing source of sustenance. In Parshat Toldot (Bereishit 25:29–34), Yaakov was cooking a red lentil stew meant to comfort his father Yitzchak, who was mourning the death of his father Avraham. When Esav returned from the field, hungry, he demanded some of the “red stuff.” Yaakov agreed -- on the condition that Esav sell him his birthright in exchange for a bowl.

In the 12th century, the Rambam (Moses Maimonides) studied the medicinal use of chicken broth to cure various ailments. Influenced by Greek philosophers and physicians who had made similar recommendations centuries earlier, the Rambam did not invent chicken soup, but he did advocate for the broth of hens and other fowl as a remedy. This likely helped elevate chicken soup from simple sustenance to the comfort food gold standard it remains today.

Chicken soup began in Spain and Portugal, where Sephardi traditions incorporated spices and herbs. Following the Spanish Inquisition and the exile of the Jews, the soup made its way to Eastern Europe and into Ashkenazi homes. In Yiddish, it became known as goldene yoykh -- “golden broth” -- a nod to its colour.

Influenced by Jews from many countries, chicken soup evolved into countless comforting variations, each claiming to be the best:

• Yemeni: aromatic hawaj spice blend (turmeric, cumin, cardamom, pepper) added to root vegetables

• Moroccan: chickpeas, potatoes, diced tomatoes, often topped with couscous

• Eastern European: root vegetables such as parsnip or parsley root, spiced with parsley & dill

• Hungarian: Újházi tyúkhúsleves (húsleves), featuring celery root, parsley root, and kohlrabi, with careful skimming during boiling to achieve a clear broth

My Romanian grandmother would add finely shredded carrot toward the end of cooking, claiming it gave the broth its golden colour and added a subtle texture.

Onion skin -- usually discarded -- contains vitamins and anti-inflammatory properties, while also enhancing flavour and colour. Washed well and added to the soup with the vegetables, it enriches the broth. Since the skin is too fibrous to eat, placing it in a cooking bag allows for easy removal at the end.

Beyond being warm and nourishing, soup is versatile and affordable. Comfort soup can be made with water, almost any vegetables (especially root vegetables), spices, and an optional protein such as chicken or beef. Even bones alone can produce a flavourful, low-cost broth. During wars and hard financial times, soup became a household staple -- often the main or only hearty meal of the day -served with a boiled potato or bread.

To further elevate chicken soup, we must not forget its accompaniments: noodles (lokshen), kreplach, rice, and the alltime favourite -- matzah balls. My grandfather, year-round, always added broken pieces of matzah

Beyond chicken soup, many other soups nourish the body and warm the heart: French onion soup topped with melted cheese and toasted bread, butternut squash, potato leek, and minestrone, to name a few.

Creamy soups are especially comforting on cold winter days -and cream isn’t even necessary. Simply sauté vegetables, add water, bring to a boil, season, simmer, and purée with a handheld immersion blender. Start to finish in under two hours, the simplicity itself adds to the comfort.

Another soup well worth mentioning is borscht. Originating in Ukraine over a thousand years ago, it was first made with cow parsnip -- not to be confused with the garden parsnip we know today. Cow parsnip, part of the carrot family, produced a yellowgreen, sour borscht. Eventually, beetroot replaced it, giving the soup its signature red colour. Meat and sour cream were later added, enhancing flavour. The hardy beet stored well through winter, making borscht an inexpensive and sustaining comfort meal.

Through migration from Slavic countries, borscht spread to Eastern Europe and eventually North America. Due to the Jewish prohibition against mixing meat and milk, two versions emerged: fleishig and milchig. The milchig presentation added to its appeal -- deep red soup topped with a dollop of sour cream and served with boiled potatoes.

Hot soup can soothe a sore throat or cold, providing warmth, hydration, and nutrients. While the saying “an apple a day keeps the doctor away” may not always hold true, a bowl of chicken soup is undeniably comforting when you’re sick.

Even chilled soups have their place. Gazpacho, originating in Spain and made from raw blended vegetables, offers comfort on a hot summer day -- nourishing while cooling you down.

Soup, long thought of as simple comfort food, has made its way into pop culture and children’s literature, often symbolizing love, safety, and being cared for.

One charming example is a children’s song written by Carole King with lyrics by Maurice Sendak, celebrating soup’s yearround appeal:

In January it's so nice August it will be so hot

While slipping on the sliding ice I will become a cooking pot

To sip hot chicken soup with rice Cooking soup of course-why not?

Sipping once, sipping twice Cooking once, cooking twice

Sipping chicken soup with rice Cooking chicken soup with rice

In the early 1990s, motivational speakers Jack Canfield and Mark Victor Hansen published collections of short stories about kindness, perseverance, family, and courage. By titling the series Chicken Soup for the Soul, they turned chicken soup into a metaphor for emotional comfort, not just food.

So the next time you sit down with a bowl of your favourite soup, take a moment to reflect on the comfort it brings. n

Chicken Soup

By Judy Pister

Soup preparation is more art than science, making precise measurements unnecessary. You can always adjust as it simmers. When I read other chicken soup recipes, I often discover ideas to incorporate into my own. I hope this inspires you to do the same.

ingredients

• 3 chicken carcass bones or 4 chicken thighs (or 2 legs and 2 thighs) – bone in and skin on, or combo of bones and pieces

• 1 large onion – whole, peeled. If other vegetables are diced, then dice the onions

• 3 carrots, 3 celery stalks, 1-2 parsnips, 2 small zucchini –peeled and diced or cut in chunks

• rutabaga – use 2-3 wedges of a whole rutabaga - peeled and diced or cut in chunks

• water or broth

• salt – to taste

• 2-3 bay leaves

• Optional – dry chicken soup mix. I use 3 tablespoons for an approximate 12 cup pot

• Optional – dill & parsley (fresh or frozen cubes)

directions

Place the chicken in cooking bag and boil in a medium-sized pot. Once boiling, skim the foam and set aside keeping the liquid - to be added into the soup if desired.

Place the vegetables in a large stock pot and sauté for a few minutes in oil (canola, olive, avocado). First sauté the onion and then the rest of the vegetables.

Add the bag of chicken to the soup pot, then add water or broth. You can also pour in the skimmed water.

Bring the soup to a boil, add salt, 2-3 bay leaves and chicken soup flavour. Other flavouring can be added as desired (i.e. turmeric, fenugreek powder).

Reduce heat and simmer, keeping the lid nearly closed, for 2-3 hours or longer. If using dill and parsley, they can be placed in a cooking bag and added towards the end of cooking. Alternatively, use frozen parsley and dill cubes to reduce requirements for cleaning and bug checking.

At soup completion, two delicious uses for the boiled chicken, skinned and removed from the bone are: 1. shred and toss back into the soup. 2. chop and make chicken salad, adding pickles and mayo.

soup variations /tips

• Place the chicken pieces or bones into a cook bag for easy removal once soup is done.

• Use bone-in, skin on dark meat chicken or a combination of chicken and turkey

• Flavour is enhanced by preboiling the chicken & skimming the foam.

• If using chicken bones, consider adding pre-roasted cubed chicken pieces before serving.

• Use homemade broth instead of water

• Sautéing vegetables before adding them to the soup deepens their flavour

• Use chicken bones for the broth and add small (1” diameter) ground white meat chicken meatballs to the simmering soup – first roast in oven for 5 minutes to brown and reduce excess fat

• For inspiration for a purée soup, check the grocery store for vegetables in season. They are usually best-priced, and nothing beats locally farmed ingredients.

• When making a purée soup, consider reserving some vegetables. Then dice into very small pieces, toss into soup after puréeing and keep on heat for a few minutes prior to serving.

Avocado Guacamole

By Tamar Ansh

Author of Pesach ~ Anything's Possible! Reprinted with permission

ingredients

1 large onion, diced

3 garlic cloves, minced

4 ripe avocados, cubed

2 teaspoons freshly squeezed lemon

1 teaspoon salt

½ teaspoon pepper

directions

Heat olive oil in a frying pan over a medium heat. Add the onions and garlic, and sauté until they are lightly brown. Place the avocado into a small bowl. Add lemon juice and seasonings. Add the onion and garlic mixture and mix. Refrigerate until serving.

Eggplant Dip

By Dena Janowski

ingredients

1 large eggplant, peeled and diced oil for deep frying, approximately 6 inches deep in pot

2 medium tomatoes, finely diced

¼ cup parsley flakes

2 cloves garlic salt & pepper to taste

2 tablespoons of tomato paste

2 tablespoons of ketchup

20 green olives, quartered (optional)

directions

Deep fry the eggplant in oil, until golden, then drain the oil. Combine eggplant with tomatoes, parsley and garlic. Add salt & pepper to taste. Mix tomato paste and ketchup, add gently to mixture. Add olives if using.

Chocolate Cake

By Dena Janowski

ingredients

5 eggs

1½ cups sugar

2 tablespoons vanilla sugar

¾ cup oil

1 teaspoon baking soda

½ teaspoon vinegar

¾ cup potato starch

½ cup cocoa

directions

Mix eggs, sugar, vanilla, and oil in a mixing bowl. In a separate bowl, mix together the baking soda and vinegar, and add this mixture to the first bowl. Add potato starch and cocoa and mix. Pour into a 9”x13” pan and bake at 350°F for 40 minutes.

Chocolate Mousse

By Dena Janowski

ingredients

8 ounces chocolate

2 sticks margarine (½ pound)

8 eggs, separated 1½ cups sugar, divided ½ cup whipping cream, whipped

directions

Melt chocolate and margarine, cool. Beat egg yolks with 1¼ cups sugar, then add the chocolate mixture. In a separate bowl beat egg whites with ¼ cup sugar. Add ¼ of the whites to the chocolate mixture and beat. Fold in the rest of the egg whites, then fold in the whipped cream. Optional: Top with a dollop of whipped cream and some shaved chocolate.

Variation

Omit whipping cream. Pour half of the mixture into a 9x13 pan. Bake at 350°F for 40 minutes. Let cool, add remaining mousse, and freeze.

Chocolate Krinkle Cookies

By Dena Janowski

ingredients

4 eggs

½ cup sugar

16 ounces chocolate, (Schmerling Rosemarie truffle), melted, cooled

4 tablespoons oil

1 tablespoon coffee, dissolved in a little water

½ cup potato starch

2 cups ground almonds

1 cup powdered sugar

directions

Beat eggs with sugar. Mix in the chocolate, oil, coffee, potato starch and ground almonds. Refrigerate overnight. Make ½ inch balls, dip into powdered sugar and place on a prepared baking sheet. Bake at 350°F for 10 minutes.

kids COR NER

the great wheat liberation

By: Richard Rabkin

CHAPTER ONE: THE GEZEIRAH

It was a month before Pesach and the COR office was humming its usual pre-holiday song: ringing phones, frantic emails, and the distant sound of someone asking, again, “Is quinoa kitniyos this year or not?”

Richard Rabkin, Managing Director of COR, walked into the office holding a thick envelope with a government seal.

“Reb Dovid,” he called to Rabbi Rosen, “this is bad.”

Rabbi Rosen looked up. “On a scale of one to ‘we ran out of brisket at a community event,’ how bad?”

Richard dropped the letter on his desk with a thud.

“It’s from Ottawa,” Richard said.

He took a deep breath and read aloud:

“Dear COR, As part of our new Plant WellBeing & Ethical Harvest Strategy, we are temporarily suspending the authorization of wheat intended for ritual flatbread production.

Until a full ‘plant welfare impact assessment’ is completed, all such wheat shipments will be held in our secure storage facility. Thank you for your understanding.”

Rabbi Rosen stared at him. “Ritual flatbread… they mean matzah?”

“Yup,” said Richard.

“And they’re confiscating only that wheat?”

“Yup.”

“Regular bread continues. Croissants, baguettes, bagels… all fine?”

“Maybe there’s some confusion? But the bottom line is: no wheat, no matzah.”

The COR hotline rang again. And again. Then all three lines rang at once. Richard sighed. “Rabbi Rosen, hold onto your black hat, because Klal Yisrael is about to panic.”

CHAPTER TWO: NO MATZAH, NO PEACE

Within hours, Toronto went into full Pesach hysteria.

Someone taped a copy of the government notice to the shelf in the matzah aisle at the grocery store. People crowded around, reading it like it was the final plague.

A group of yeshiva bochurim discussed the crisis with the intensity of a Talmudic debate.

“This is mamash a gezeirah,” one said.

“This happened because you laughed during bentching,” another said.

“L’chatchilah,” another bochur remarked, “we should all move to New York for Yom Tov.”

A third shook his head. “Bedieved, we’ll survive. But no shmurah? That’s not geshmak.”

Back at COR, phones rang nonstop.

“No, ma’am, we cannot ‘make rice matzah this year.’”

“No, sir, matzah is not optional.” “No, Pesach is not cancelled.”

Rabbi Rosen stormed into Richard’s office.

“Richard, you have to do something. If we don’t get that wheat back, this will be the first Pesach in history where the slogan is ‘Let all who are hungry come and… eat cucumbers.’”

Richard nodded. “OK let me try to talk to them.”

“And if that doesn’t work?” asked Rabbi Rosen.

Richard sighed. “Then we might need… an extraction plan.”

CHAPTER THREE: ENTER ADINA, YESHIVA BOCHUR IN TRAINING

That night at home, Richard sat at the table with his daughter, 12-year-old Adina. On the table sat a Chumash, a Mishnah, and an open Gemara belonging to her older brother.

“So,” Adina said, “the wheat is in jail?”

“Kind of…” Richard said.

“For what crime?” Adina asked. “Being Jewish?” Adina shook her head. “Abba, that’s mamash shver.”

Richard raised an eyebrow. “Since when

do you talk like a yeshiva bochur?”

Adina smirked. “Since I started eavesdropping on my brother’s chavrusa. I know all the phrases now. Shver, geshmak, l’chatchilah, bedieved And my favourite—‘Rebbi, I have a kasheh.’”

Richard chuckled to himself.

“Look,” Adina continued, “you’ve got to show them that wheat is wheat. There’s no such thing as ‘Jewish wheat.’ It’s not like the kernels are doing Daf Yomi.”

“That’s exactly what we’re going to try to prove,” Richard said. “I’ve got a Zoom meeting with the Prime Minister’s Office tomorrow.”

“Great, I like that you said ‘we,’ I’ll tell them myself,” Adina proclaimed before Richard could say no.

CHAPTER FOUR: ZOOMING INTO CONFUSION

The next day, Richard and Adina sat in front of the computer. On the screen appeared a panel of officials with the Prime Minister of Canada at the head of the table.

“Mr. Rabkin, thank you for joining,” said the Director. “And… hello, young person.”

“This is my daughter, Adina,” Richard said.

Adina gave a polite wave. “Hi. I’m here bedieved, don’t worry.”

The Prime Minister smiled, not understanding. “We want to assure you we have great respect for all traditions.”

“Yes, yes, we know,” Richard said evenly. “Our question is simple: why is the wheat for matzah being treated differently than regular wheat?”

The Policy Analyst clicked to a slide.

“We received reports,” she said, “that wheat used for your… special flatbread is harvested under intense time pressure, with people rushing in the fields, yelling, ‘Quick! Quick!’ and cutting it in a ‘non-mindful’ manner.” She read from the report. “‘This process may be considered harsh to the crop.’”

“You probably saw a video of mashgichim saying ‘l’shem matzos mitzvah,’” Richard said. “It’s a declaration of intent. Not yelling at the wheat. It’s not like they’re insulting them and yelling, ‘MOVE IT, YOU LAZY STALKS!’”

“We don’t want certain wheat to be treated differently just because of ritual demands,” the Prime Minister said. “We placed all ‘matzah-designated wheat’ in secure storage near Ottawa until our assessment can be completed which will take…” He checked some notes, “… four to six months.”

Richard’s jaw dropped. “Pesach is in one month!”

There was an awkward silence. Adina leaned in toward the camera.

“Look, Mr. Prime Minister, if you don’t release that wheat, there will be no matzah in Canada. Zero. Garnisht. And do you really want to be the ones who

explain to five-year-olds around the country that they won’t be getting an afikomen present?!”

The Prime Minister shifted in his chair. “We do understand this is important. We’ll… review our options, thank you.”

When the call ended, Adina turned to her father.

“Nu?” she asked. “What now?”

Richard looked at his phone. He scrolled to a familiar contact: Chaim Ribiat

“Now,” he said, “we call Chaim.”

CHAPTER FIVE: CHAIM, MAPS, AND A PLAN

Chaim, COR’s resident IT wizard, sat in Richard’s office with his laptop open, fingers flying across the keyboard.

“Okay,” he said. “Government secure warehouse near Ottawa, plant products division, high security… This is the same place they once stored a suspicious shipment of kumquats.”

“You hacked their kumquat folder?” Adina asked.

“I didn’t hack anything,” Chaim said. “I just… Googled creatively.”

He turned the laptop around. On the screen was an aerial view: a huge warehouse complex with loading docks, fences, cameras, and a long rail spur.

“That’s where your wheat is,” Chaim said. “Section C. High security, climate controlled, lots of sensors.”

“Can we get in?” Richard asked.

Chaim shrugged. “Physically, sure. Legally…that’s not my department.”

Adina pointed at the screen. “What’s that long track?”

“A rail line,” Chaim said. “Trains drop off and pick up pallets. And that, my friends, is your ticket.”

Rabbi Rosen poked his head into the office. “Did someone say ‘ticket’? Am I flying you somewhere again?”

“Yes,” Richard said. “We’re going to Ottawa. Tonight.”

Rabbi Rosen grinned. “I’ll fire up the chopper.”

CHAPTER SIX: NIGHT MISSION

The moon hung over Ottawa as Rabbi Rosen’s helicopter flew low over an industrial district.

Adina peered out the window. “There it is! The warehouse.”

Below, floodlights lit the perimeter fence. Trucks sat parked near loading bays. A long chain-link fence ran along a rail line. Security cameras slowly rotated.

“Okay,” Richard said. “We go in from the rail side. Less traffic.”

Rabbi Rosen landed the helicopter carefully in a dark patch of field beyond the tracks.

“Call me when you’re done saving Klal Yisrael,” he said. “Or if you find snacks.”

Richard and Adina crouched by the fence.

“Abba,” Adina whispered, “what’s the plan?”

Richard held up two COR jackets and a clipboard.

“We go classic,” he said. “Clipboards and confidence.”

CHAPTER SEVEN: CLIPBOARDS AND CONFIDENCE

They walked along the fence until they found a service gate by the rail siding. Two security guards stood there, sipping coffee.

Richard strode up, Adina at his side.

“Evening,” Richard said briskly, flashing the clipboard. “We’re here from the Plant Welfare Oversight Review Task Team.”

The guards looked at each other.

“The what?” one asked.

Adina rolled her eyes, like she’d been doing this her whole life.

“P-W-O-R-T-T,” she said. “I’m surprised you haven’t heard of it. We’re doing a random after-hours audit. L’chatchilah we were supposed to come last night, but there was a balagan with the kumquats.”

One guard nodded slowly, like this made perfect sense.

“I told them someone would show up,” he said to his partner. “They always show up eventually.”

He unlocked the gate.

“Section C is straight down the hallway,” the security guard said. “Left at the fork, past the coffee machine.”

“Much appreciated,” Richard said.

As they walked away, Adina whispered, “Abba. That was mamash geshmak.”

“See?” Richard whispered back. “Clipboards and confidence.”

CHAPTER EIGHT: THE WHEAT MOUNTAIN

They pushed open a heavy door and stopped.

Adina’s mouth fell open.

“Abba,” she whispered, “that’s enough wheat to make matzah for all of Canada. Twice.”

Richard swallowed. “Maybe three times.”

On the far wall, blinking lights and conveyor belts stood silently waiting.

A control room overlooked the warehouse floor like a glass fishbowl. Inside, a man in a safety vest with the name tag “Doug” sat at a desk, headphones on, watching a hockey game on a small screen.

He turned, startled. “Can I help you?”

“We’re here about the wheat,” Richard said. “We need it released.”

Doug hesitated. “I can’t release anything without clearance.”

“That’s why we are here, Doug,” Adina said confidently. “We’re here to give you clearance.”

“And who are you?” Doug asked.

Richard stared at Adina, not sure what to say.

“We’re the inspectors from P-W-O-R-T-T,” Adina said with even more confidence than the last time. “Congratulations, you now have clearance.”

Doug paused, look at them for a second, and then said, “OK.”

On the screen at his desk, Doug clicked “RELEASE FOR DESIGNATED USE.”

Then, he clicked CONFIRM

Suddenly, the conveyor belts below shuddered and then began to move.

Adina whispered to Richard, “You’re welcome.”

CHAPTER NINE: WHEAT ON THE MOVE

On the warehouse floor, pallets of wheat began rolling toward the loading docks.

Richard and Adina rushed downstairs.

“Abba, look!” Adina pointed.

An automated forklift whirred to life, moving pallets along a track.

A timer on the wall flashed: SPRINKLER TEST: T-20 MINUTES

“We don’t have much time,” Richard said.

Truck bay doors began to open. A scheduling screen blinked: AVAILABLE TRUCKS: 2

“That’s not enough,” Adina said. “We need more trucks.”

Richard looked around, thinking.

On the far side, a row of unused trucks sat with keys hanging on hooks nearby, labeled “Reserve – Overflow Use.”

“L’chatchilah, we’d get permission,” Richard said. “Bedieved…”

“Bedieved, we take the keys and start loading,” Adina finished. “For Klal Yisrael.”

“Borrowing them. Returning them. Technically not stealing,” Richard mumbled under his breath.

They sprinted to the keys.

Richard jumped into the cab of the first reserve truck; Adina dashed to the conveyor control and sped up the belt.

Pallets rolled faster.

Forklifts beeped as they turned, carrying loads of wheat into the trucks.

The sprinkler timer ticked down: 10:00… 9:59…

“Abba,” Adina shouted over the noise, “we’re not going to make it!”

Richard hopped down from the truck cab.

“New plan,” he said. “You keep the wheat moving. I’m going to have a heart-toheart with that sprinkler system.”

CHAPTER TEN: SPRINKLERS, VALVES, AND A VERY TIGHT DEADLINE

Back in the control room, Doug was frantically clicking options.

“I can’t cancel the test,” he said. “It’s automated. If I cancel too many in a row, it triggers some big report.”

“What if we… delay it?” Richard asked.

“I already delayed it once this year for the kumquats. Then for some reason the shipping department mistakenly shipped them to Cedarhurst, NY.”

“Kumquats again,” Richard muttered.

On the wall, a mechanical timer ticked toward zero. When it hit zero, the

system would release a cascade of very cold, very chametz-creating water.

“Where’s the main valve?” Richard asked.

“Down that hall,” Doug said. “But it’s not designed to be turned off manually during a test window. The handle is up high. Like really high.”

Richard frowned. “Of course it is.” He ran down the corridor. At the end, a big red wheel on a pipe loomed above, marked: “MAIN SPRINKLER LINE –AUTHORIZED PERSONNEL ONLY.”

“Well,” Richard said, “good thing I’m authorized.”

He jumped, trying to grab the wheel, but it was too high.

From the warehouse, Adina’s voice echoed faintly:

“Abbaaa! T-minus two minutes!”

Richard spotted a ladder leaning against a wall. He pulled it over, set it on the pallet, climbed up, and stretched. Still not close enough.

The timer ticked: 0:45… 0:44

“Almost… there…” he grunted.

But he realized that his only chance was…if he jumped.

Richard took a deep breath, jumped off the ladder, hurdled towards the wheel and yelled,“L’SHEM MATZOS MITZVAH!!!”

He caught himself on the wheel. Barely. He pulled. The wheel creaked.

In the control room, the pressure gauge slowly dropped.

The sprinkler timer reached 0:10… 0:09… 0:08

Then, instead of a rush of water, a message popped up on the supervisor’s screen:

SPRINKLER TEST FAILED –INSUFFICIENT PRESSURE

“No water in the lines,” the supervisor said. “You did it.”

Richard jumped down, panting. “Good thing I have the heart of an elite athlete.”

CHAPTER ELEVEN: THE WHEAT EXODUS

By the time Richard got back to the warehouse, three trucks were fully loaded, and a fourth was half-full. Adina

stood by the conveyor, hair full of wheat dust, grinning.

Doug the supervisor met them at the dock.

“Doug, you’re a hero,” Richard said. “We’ll send you some shmurah matzah. You can taste what all this was about.”

“I’ll add it to my list of ‘things I never expected to be part of my job,’” Doug replied.

Engines roared to life. The trucks rolled out into the night, heading for matzah bakeries across the country.

Adina watched them go. “It’s like Yetzias Mitzrayim,” she said. “But for wheat.”

“And without frogs,” Richard added. “Baruch Hashem.”

CHAPTER TWELVE: SEDER NIGHT

A week later, matzah bakeries were running full steam. The community sighed with relief.

On Seder night, Richard raised his cup. “To freedom. To matzah. And to not having to jump onto any more sprinkler valves.”

Adina added, “And to next year having NO emergencies.”

Rabbi Rosen, somewhere across the city, sneezed -- because he knew that would never happen.

Life Inside the World’s Most Unusual Homes

living in an igloo

Igloos are built from tightly packed snow blocks cut and stacked in a spiral. Snow traps air, which makes it an excellent insulator. Even when it is –40°C outside, the inside of an igloo can be warm enough to survive.

Families sleep on raised platforms covered with thick blankets or animal skins. Entrance tunnels are built lower than the main room so cold air sinks away from where people sleep.

fact: Igloos can melt from the inside if they get too warm. Small air vents prevent dripping walls.

growing up in cave homes – cappadocia, turkey

In this year’s edition of the COR Pesach magazine, we are focusing on the “Jewish Home.” But around the world, kids live in homes that look unusual — not because they are strange, but because they are designed for real challenges like extreme cold, heat, water, and space. These homes are smart, practical, and full of surprises.

Entire towns in central Turkey are carved into soft volcanic rock. Some families live in cave homes that are hundreds or even thousands of years old.

Cave homes stay cool in summer and warm in winter. Thick stone walls block noise completely, making the rooms quiet and calm.

fact: Modern cave homes hide plumbing, wiring, and even heating inside ancient stone walls.

life on a houseboat –kerala, india

Houseboats float through canals and rivers. Homes gently rock day and night, so kids learn balance early.

Everything must be stored carefully so it does not slide when the boat moves.

fact: Many houseboats collect rainwater and use solar power.

floating homes –netherlands

Floating homes sit on concrete platforms that rise and fall with floodwaters. When water levels rise, the entire house lifts safely.

Flexible pipes and cables stretch as the house moves.

fact: Some floating homes are designed to move up several meters during floods.

treehouses you can live in

Livable treehouses are engineered with steel supports and flexible joints. They sway gently in the wind and are insulated for year-round use.

Builders avoid drilling into the center of trees so they stay healthy.

fact: Treehouses are built to move — being too rigid can cause damage.

kids who built real things at home

Some kids don’t just imagine changes to their homes — they help design and build them. These are real stories of kids who planned, measured, made mistakes, and fixed them. Here are some true stories of big projects built by kids

billy’s backyard treehouse idaho, usa

Billy was 10 when he decided his treehouse shouldn’t just be for climbing — he wanted to sleep in it

With his dad’s help, Billy:

• Drew plans on graph paper

• Measured tree spacing

• Built a platform using pressure-treated wood

The treehouse has:

• A real mattress

• Battery-powered lights

• A trapdoor floor

• Railings on all sides

Billy sleeps there on summer nights and says the hardest part was “not dropping screws from 10 feet up.”

maya’s loft bed build toronto, canada

Maya wanted more floor space in her room — so she helped design a loft bed.

She:

• Measured ceiling height

• Chose ladder placement

• Sanded wood and painted the frame

Now her desk fits underneath, and her room feels twice as big.

Unexpected Lesson: Maya learned that one wrong measurement can mean starting over.

leo’s bedroom mural france

Leo turned one wall of his room into a giant city skyline.

He:

• Sketched buildings with chalk first

• Used painter’s tape for clean lines

• Painted over several weekends

The mural took six layers of paint and one full repaint when colors clashed.

ava’s storage shed makeover australia noah’s reading nook uk

Ava helped turn an old backyard shed into an art studio.

She:

• Cleaned and painted walls

• Installed pegboards for tools

• Added solar string lights

Now she uses it for drawing, crafting, and storing supplies.

Noah built a reading nook under the stairs using leftover wood.

It includes:

• A foam mattress

• Shelves for books

• A curtain for privacy

Noah says it’s the quietest spot in the house.

• A snow house that stays warm

• A bedroom carved from rock

• A house that floats during floods

would you live here?

• A treehouse that moves with the wind

in the community

Marc Kadonoff from Sweets from the Earth selling his chametz with Rabbi Yechiel Teichman

Richard Rabkin at NCSY’s Torah High

Rabbi Tsvi Heber with Israel’s Chief Rabbi, HaRav David Yosef Shlita

Rabbi Matis Stebben visiting the Toronto Heschel School on Tu Bishvat

Rabbi Tsvi Heber and Rabbi Dovid Rosen together with COR’s software developer Chaim Ribiat in Israel

Rabbi Yehoshua Norman speaking about yoshon at a COR staff lunch

Richard Rabkin, Rabbi Saul Emanuel and Yochanan Herzog together with government officials in Ottawa

Rabbi Moshe Biller together with Mr. Yaakov Luss at Shefa Meats

Richard Rabkin speaking at the AKO conference in Israel

Rabbi Dovid Laufer certifying a Mondelez factory in Mexico

Alexander Scutaru giving a shiur on Shofars in the COR office

Rabbi Dovid Rosen at Tzafona

Rabbi Tsvi Heber giving a shiur at the AKO conference in Israel