Required Amount of Matzah and Wine for the Seder and Corn and potato products: Difference between pages

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==The four cups of wine==
==General Guidelines==
===How much the cup needs to hold===
# A cooked or baked dish made from any other flour other than flour of the 5 grains or rice is [[Shehakol]]. Therefore, the bracha on a cooked or baked dish, which is primarily made from corn or potato flour and does not include the 5 grains, is [[Shehakol]].<ref>
# The cup of wine must be filled with a [[Revi'it]] of wine and one must drink a full [[Revi'it]] or at least majority of a [[Reviyit]]. <ref> Shulchan Aruch 472:9. See Rav Schachter at [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5770 OU Pre-Pesach Webcast 5770] between minutes 93 and 94 says that people have the misconception that one only has to drink a sip of wine, however, in reality, one needs to have a [[Reviyit]] or at least a majority of a [[Reviyit]]. </ref>
* Gemara: Rav and Shmuel (Gemara [[Brachot]] 37a-b) hold that mixtures made from orez or dochen are not [[mezonot]]. The gemara finally rejects their opinion and concludes that the bracha rishona on orez bread is [[mezonot]] and bracha achrona is [[Boreh Nefashot]].  
# If the cup holds more than a [[Revi'it]], one can fulfill one's obligation by only drinking one [[Revi'it]]. However, because some hold that one should drink the entire cup, if one plans on only drinking a [[Revi'it]] one should use a cup that only holds a [[Revi'it]]. Additionally, if a cup holds a number of Revi'iyot, many people can drink from the same cup as long as there is a [[Revi'it]] for each person. <ref>
* Dispute amongst the rishonim about dochen: The Rif ([[Brachot]] 26a) rules that cooked orez is [[mezonot]], while bread made from dochen is [[shehakol]]. The Rambam ([[Brachot]] 3:10) agrees that orez that’s cooked or baked into bread is [[mezonot]], but dochen bread is [[shehakol]].
* Beit Yosef 472:9 quotes the Kol Bo and Orchot Chaim, who say that if a cup holds many Reviyot, one still has to drink only a Revi’it. The Ramban, however, argues that one must drink majority of the cup even if it is larger than a Revi’it. Although S”A 472:9 rules like the Kol Bo, if one doesn’t plan on drinking a lot, Mishna Brurah 472:33 advises having a cup that holds only a Revi’it in order to satisfy the opinion of the Ramban. </ref>
* One anonymous gaon (quoted by Talmidei Rabbenu Yonah Berachot 26a s.v. VePat), Rabbenu Yonah (Berachot 26a), and the Rosh ([[Brachot]] 6:8) argue that the bracha on dochen bread is [[mezonot]] since dochen is filling just like orez.  
# One should fill up the cup to the top even if it is large. <ref>The Pri [[Chadash]] 472:9 writes that even if one has a cup bigger than a [[reviyit]] one should fill up the cup to the top because of hiddur mitzvah. </ref>
* Identifying orez and dochen: Tosfot 37a s.v. Rashi explain that orez is rice and dochen is millet. Bet Yosef 208:8 sides with the opinion of Tosfot.  
===How much must one drink===
* Halachic ruling: S”A 208:7-8 rules like the Rif and Rambam that cooked rice or rice bread is [[mezonot]], but dochen bread is [[shehakol]]. Beiur Halacha s.v. Al Pat asks why Shulchan Aruch ruled like the Rif and Rambam against the majority of rishonim. He concludes that one who wants to make [[mezonot]] on dochen bread may do so.  
# Preferably, one should drink a Revi’it of wine for each of the 4 cups of wine at [[the Seder]]. If this is difficult, one fulfills his obligation by drinking the majority of a Revi’it for each cup.<Ref> * The Gemara (Pesachim 108b) states that each of the 4 cups at the [[seder]] must contain a Revi’it of wine. Additionally, Rabbi Yitzchak (Pesachim 109a) says that a certain measuring cup in Tzipori held the volume of a Log and they would use it to measure the Revi’it for [[Pesach]]. Rashbam (109a s.v. U’vah) explains that each of the 4 cups had to hold a Revi’it of a Log and altogether that would equal a Log, the exact volume of the cup in Tzipori. Rambam (Chametz UMatzah 7:7), Tur, and S”A 472:9 codify this as halacha.
* Other satiating grains: The Talmidei Rabbenu Yonah ([[Brachot]] 26a s.v. VePat) quotes one Goan and Rabbenu Yonah as having ruled that any grain, which we know provides sustenance is [[mezonot]]. Tur 208:8 agrees. Beiur Halacha s.v. Al Pat quotes the Tosfot HaRosh as agreeing as well.  
* On the statement of Rav Nachman (Pesachim 108b) that one fulfills his obligation by drinking a majority of the cup, Tosfot (s.v. Ruba) comments that preferably, one should drink an entire Revi’it. The Bach (472 s.v. Mah SheKatav VeEin) writes that it is obvious that one should only rely on the concept of majority being considering like the entirety (Rubo K’kulo) after the fact, however, l’chatchila one should drink an entire Revi’it.</ref>
* Halachic ruling: The Beiur Halacha points out that Shulchan Aruch who ruled that dochen bread and panisu bread was [[Shehakol]], clearly ruled against the Rabbenu Yonah. Accordingly, Chatom Sofer (responsa O.C. #50) originally assumes that bread made from born flour can not be [[mezonot]] considering that we hold like the Rif and Rambam as opposed to the Rabbenu Yonah.  
# The precise measurement of a [[Revi'it]] is a matter of dispute; several opinions are outlined below:<ref>Background: The Gemara (Pesachim 109a) explains that a Revi’it is the volume of 2x2x2.7 fingerbreadths. Additionally, the Rashbam (109b s.v. DeHaynu) writes that the Revi’it is equal to 1.5 times the volume of an egg. Mishna Brurah 271:68 clarifies that the [[Revi'it]] is 1.5 eggs with its shell. Because of the apparent discrepancy between these two [[measurements]], the Tzlach (Pesachim 116b) concluded that the egg of the days of the Gemara was twice the size of the modern-day egg. The Mishna Brurah 486:1 concludes that for the 4 cups of wine at [[the Seder]], which are only d’rabanan, one need not follow the Tzlach’s strict view. </ref>
* Corn products: The Talmidei Rabbenu Yonah ([[Brachot]] 26a s.v. VeHaPat) offers two explanations as to why the bracha on bread made from lentils is [[shehakol]] and not haadama. First, the baked product is a complete change from the lentils themselves and does not warrant boreh pri haadama. Second, lentils are not usually eaten in the form of bread. The Chatom Sofer O.C. 50 applies these two answers to bread made from corn flour. According to the first one, the bracha is [[shehakol]], but according to the second, since the primary way to eat corn is in this way, the bracha is haadama. See there for his other arguments.  
## Rabbi Mordechai Willig holds that a Revi’it is 2.5 fl oz (75cc). <ref> Rabbi Mordechai Willig  (“The [[Shiurim]] of [[Seder]] Night” min 1-10, and [[Pesach]] To-Go 5771 p. 60) holds that strictly speaking the size of an egg with its shell is 50 cc, and the [[Revi'it]] is 1.5 eggs with its shell, resulting in a [[Revi'it]] of 2.54 fl oz. </ref>
* Bottom line about corn products: The Laws of [[Brachos]] (p. 304) and Halachos of [[Brachos]] (p. 405) rule that foods made from corn flour are [[shehakol]] since the flour is ground to the extent that it is not recognizable as corn. Their rulings are based on the Rama 202:7. Vezot HaBracha (p. 200), Badatz Yerushalayim (Madrich [[Kashrut]] 5771 p. 130), and Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) agree.  
## Rav Ovadia Yosef writes that a Revi’it is 2.7 fl oz (81cc). <ref>Rav Ovadia Yosef (Chazon Ovadia p. 16) writes that the [[Revi'it]] is 81cc. This is based on the [[measurements]] of Rav Chaim Noeh (Shiurei Tzion p. 69) with slight adjustments. </ref>
* Potato products: Badatz Yerushalayim (Madrich [[Kashrut]] 5771 p. 130) writes that foods which are primarily made from potato flour is [[Shehakol]] based on the Rama 202:7. Sefer Yemei HaPesach (p. 157) writes that cakes made from potato starch are [[Shehakol]]. </ref>
## Rabbi Avraham Blumenkrantz writes that a Revi’it is 2.9 fl oz (86cc). <ref>Rabbi Avraham Blumenkrantz (The Laws of [[Pesach]] 5771 pg 111) writes that since the four cups are Derabbanan one may use a cup that holds 2.9 oz. </ref>
# If one grinds a vegetable or grain not from the five grains and cook it, if the vegetable is still recognizable in the product then the Bracha is the same the vegetable, however if it’s ground and unrecognizable then the Bracha is [[shehakol]] unless it’s still intact. <Ref>Mishna Brurah 202:42 writes that the halacha is if the vegetables were crushed but still it’s intact then it retains the original Bracha, whereas if it’s crushed and unrecognizable the Bracha is [[Shehakol]]. This is also the opinion of Vezot HaBracha (pg 100, chapter 12) and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 403-4, chapter 22) </ref>
## Rabbi Shimon Eider writes that according to his [[measurements]], the Revi’it is 3.0 fl oz (89cc). <ref>Halachos of [[Pesach]] (Rabbi Shimon Eider, Chapter 20, Sec D 5, pg 228-230) writes that since the four cups are Derabbanan one may have the smaller measurement which is measuring by eggs and not by thumbs and according to his calculation a [[Reviyit]] should be 3 oz and if one is unable to have a [[Reviyit]] one fulfills one's obligation with a majority of a [[Reviyit]]. See also Weekly Halacha (by Rabbi Neustadt on [http://www.torah.org/advanced/weekly-halacha/5760/tazria.html torah.org]) who writes that one may rely on the view of Rav Chaim Noeh who holds that 3 oz is sufficient being that the cups of wine are Derabbanan. </ref>
## Rabbi Dovid Feinstein (Kol Dodi Haggadah, 5730, p. 4) writes that based on measuring large eggs, which should be used for the four cups, a Revi’it is 3.3 fl oz (98cc). <ref>In the 5745 edition, however, he says that the Revi’it is 2.9 fl oz. See also Rabbi Yisroel Bodner (Halachos of K’zayis p. 24 n. 24) who writes that he spoke to Rav Dovid Feinstein about how he arrived at his [[measurements]] and was told that his father, Rav Moshe Feinstein, didn't measure it himself but rather a student measured 'large' eggs and came up with 2.2 fl oz per egg. Rav Dovid added, if he, Rav Bodner, arrived at a smaller measure with his own [[measurements]] he should follow that. Rav Bodner writes that according to his [[measurements]] the average egg was 55cc (1.92 fl oz). Nonetheless, in terms of [[Bracha Achrona]] Rav Bodner (p. 26) follows the [[measurements]] of Rav Chaim Noeh who measured the average egg to be 57cc. </ref>
## Rav Yisrael Belsky recommended having a Revi’it of 4.3 fl oz (127cc). <ref>Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 37 and 38</ref>
## Rav Chaim Kanievsky writes that according to the rulings of the Chazon Ish, a Revi’it is 5.1 fl oz (150cc). <ref>Shiurin Shel Torah p. 65. See also Halachos of [[Pesach]] (pg 229) who writes that the [[Kiddish]] cup of Rav Yisrael Salanter was 4.1 oz at it's full capacity and the cup of the Chafetz Chaim was 5 oz. </ref>
# If a person is a diabetic and can’t have a lot of wine, the absolute minimum amount is 1.5 oz and a drop more and if one can’t have eat that much one doesn’t have to drink the wine. However, one should consult with one’s doctor who is Torah observant. <Ref> Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 51 and 52:30 </ref>


===Within what time should one drink the wine?===
==Popcorn==
# It is preferable to drink majority of a Revi’it in one swallow. If one can't so, one should drink the wine within Kdei Sh’tiyat Revi’it. <ref> Magen Avraham 472:11 writes that one should drink the wine within Kdei Sh’tiyat Revi’it and after the fact within Kdei Achilat Pras. He adds that it's preferable to drink the majority of a Revi’it in one swallow. Mishna Brurah 472:34 agrees. Although the Machatzit HaShekel 472:11 extends this to drinking the entire cup in one drinking according to those who say one should drink the entire cup, Rabbi Dovid Feinstein (Kol Dodi Haggadah, 5730, p. 4) argues that it is impossible for a person to swallow that much wine at once. </ref>  
# Popcorn is HaAdama either because the seed is considered to be recognizable <ref> Vezot HaBracha (pg 100, chapter 12) and Or Letzion (vol 2, 14:11)</ref> or even though the seed has changed to the point that it’s unrecognizable as corn but nonetheless the seed is still intact <Ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 409, chapter 22) in name of Rav Moshe Feinstein and Rav Shlomo Zalman</ref>. However, some consider it [[Shehakol]]. <Ref> Vezot HaBracha (pg 100, chapter 12) quotes Rav Mordechai Eliyahu who says that the Bracha on popcorn is [[Shehakol]]. </Ref>
# After the fact, one must drink the cup within the time of a Kdei Achilat Pras (which there are opinions spanning from 2 minutes to 10 minutes) to fulfill the obligation, otherwise one must repeat drinking the wine. <Ref> Rama 472:9 in name of the Roke'ach quoted by the Bet Yosef writes that one shouldn't drink with a large pause. Magen Avraham 472:11 explains that the long pause is a Kdei Achilat Pras. Mishna Brurah 472:34 rules like the Magen Avraham and adds that even though the Ashkenazi practice is not to repeat to drink the third and fourth cup if one forgot to lean because it may look like one is adding a cup to the established cups, even so here one should repeat because one has not fulfilled his obligation according to anyone. </ref>  
==Corn flakes==
# Thus, one shouldn't take a cup that has a thin spout because one won't be able drink the whole cup at once. <ref> Rama 429:15 </ref>
# Corn flakes can either be [[shehakol]] or haadoma depending on how they are made. If made from flour – then [[shehakol]]. If made from rolled grits – then haadoma.<ref>Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that cornflakes which are made from corn flour is [[Shehakol]], while if it is made from corn that was ground into grits, the bracha is HaAdama. He adds that if it is made from a combination of flour and grits, the bracha is HaAdama. </ref>
==Corn chips==
# Corn tortillas and corn chips would be [[shehakol]] since both are processed to the point where they loose their ideal brocha. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 410, chapter 22) writes that corn tortillas and corn chips would be [[shehakol]] since both are processed to the point where they loose their ideal brocha. Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that corn chips or corn tortillas are [[Shehakol]] in America or any country in which the majority of the corn isn't planted in order to be eaten as corn chips or tortillas. He explains that corn chips are made from cornmeal (corn flour) and so the bracha is [[Shehakol]]. </ref> For Sephardim the bracha is Haadama.<ref>[http://www.moreshet.co.il/web/shut/print.asp?id=134503&kod=&modul=15&codeClient=58 Rav Avraham Yosef] writes that corn chips made only from corn are haadama for Sephardim.</ref>


===Types of wine===
==Corn Bread==
See [[The_four_cups_of_wine#What_type_of_wine]]
# Corn bread is mezonot since it has wheat flour in it.<ref>Halachos of Brachos Handbook (p. 31) writes that corn bread which are really primarily made from wheat flour are hamotzei like regular bread. Laws of Brachos (Rabbi Forst, pg 386, n. 2) agrees that if it is fit to be eaten as bread, the bracha is hamotzei. However, he concludes that if the corn bread is more like cake than bread because of its distinct corn (and sweet cakey) taste, the bracha is mezonot, unless one is Koveh Seudah on it.</ref>
# Gluten free cornbread is shehakol.<ref>The Mishna Brurah 208:33 cites the Pri Megadim that cornbread made without wheat is haadama since the corn is planted for that reason. However, he also cites the Chatom Sofer OC 1:50 who argues that it is shehakol since it is primarily planted for animal food. See there where he entertains the idea that corn is included in rice. Laws of Brachos (p. 365) concludes that gluten free corn bread is shehakol.</ref>


==Matzah==
==Potato chips==
# There’s a positive mitzvah Deoritta to eat [[matza]] on the night of the 15th of Nissan. <ref>Rambam (Sefer HaMitzot #158) writes that eating [[matzah]] nowadays is a Mitzah Deoritta. See Chatom Sofer (CM 196 Hashmatot) who points out that [[Matzah]] is the only Biblical mitzvah we have nowadays. </ref>
# Potato chips are HaAdama because it’s recognizably a thin slice of a potato that was fried. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman</ref>
# There’s a mitzvah (which according to some is Deoritta) in eating more [[Matzah]] than the required amount. <Ref>Maharal in Gevurot Hashem chapter 48, Bach 472, Mikrei Kodesh siman 48, Sh”t Har Tzvi 2, and Natai Gavriel (vol 2, 90:26) hold that there’s a mitzvah of eating [[Matzah]] as much as one eats even beyond the actual requirement. See also the Emek Shelah (Yitro 53:4). Hagadat Be’er Miryam (pg 53) writes that another reason to eat more [[Matzah]] is because there’s a big confusion in the amount necessary and [[Matzah]] is a mitzvah Deoritta. Rav Mordechai Willig ([[Pesach]] To-Go, Nisan 5771, p. 60) quotes Rav Soloveitchik who derived this insight from the Rambam Chametz UMatzah 6:1.</ref>
===Pringles===
===How much Matzah should one eat at the Seder?===
# Some say that pringles are HaAdama since the result retains a resemblance of the original vegetable. <Ref>Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman and Rav Moshe Feinstein, Vezot haberacha pg. 239 in the name of Rav Elyashiv. See [http://ohr.edu/ask_db/ask_main.php/64/Q1/ Rav Meir Bransdorfer] who is quoted as saying that pringles are [[shehakol]] and [https://oukosher.org/publications/whats-the-bracha-on-pringles/ the OU's article] which relays Rav Belsky's discussion of Rav Moshe's original opinion and retraction. </ref> Some hold that it is Shehakol.<ref>Yalkut Yosef (Brachot 5767 edition p. 213) wrote that Pringles are shehakol.</ref>
# There's three times one should eat [[Matzah]] during the [[seder]]: [[Motzei Matzah]], [[Korech]], and [[Tzafun]] ([[Afikomen]]). To fulfill all of one’s obligations, one should eat 2 kezaytim for Motzi-[[Matza]], 1 [[Kezayit]] for [[Korech]], and 2 more kezaytim for [[Afikomen]]. All agree that having 2 kezaytim for [[Afikomen]] is merely preferable; one fulfills his obligation with 1 [[kezayit]]. <ref>
==Potato Kugel and Latkes==
* It is clear from the Gemara ([[Brachot]] 37b, Pesachim 108a and 119b) that one fulfills his obligation of eating [[matza]] with one [[kezayit]]. Rambam Chametz UMatzah 6:1 and Ritva Pesachim 35a write this explicitly. Nonetheless, the Rosh Pesachim 10:30 writes that one should eat a [[Kezayit]] of the whole [[matza]] and a [[Kezayit]] of the broken one. This Rosh is codified by the Tur and S”A 475:1.
# Potato Kugel according to many poskim is haadama.<ref>Yalkut Yosef (Brachot 5767, p. 213) writes that potato kugel is shehakol. On p. 188 he explains that since the ground potatoes are mixed with egg and other ingredients the minhag is to make haadama. Similarly, felafal are shehakol since they’re made with other ingredients. He distinguishes between kugel or falafel and sugar or chocolate between sugar and chocolate were cooked and totally changed. </ref>
* Many achronim wonder where the Rosh found a source for requiring two kezaytim. Bach 475:3 suggests that the Rosh was strict for the opinion that one needs to eat a [[Kezayit]] each time one makes HaMotzi (a minority opinion rejected in S”A 210:1). The Prisha 475:2 explains that the Rosh meant since there is a dispute in the Rishonim whether the Al Achilat [[Matza]] should be made on the broken one (Rashi Pesachim 116a) or the whole [[matza]] (Hahagot Maimon ([[Seder]] #7)), one should have a [[Kezayit]] from both. This sentiment is echoed by the Taz 475:2 and Mishna Brurah 475:9.
# Latkes are haadama if made with ground potatoes.<ref>Laws of Brachos (Rabbi Forst, pg 359-384), Yalkut Yosef (Klalei Sefer Brachot pg 208-214), Rav Schachter (Brachot Shiur 77 min 20)</ref>
* Despite the questions of the achronim, the Rosh’s view is accepted by most acharonim, including Magen Avraham 475:4, S”A HaRav (Piskei HaSeder), Kitzur S”A 199:5, Aruch HaShulchan 475:5, and Chazon Ovadyah (p. 65). See, however, Orchot Rabbenu (vol 2, p. 70) who writes that Chazon Ish personally ate only one [[Kezayit]] because he held the halacha doesn’t follow the Rosh.
* For [[Korech]], Mishna Brurah 475:16 writes that a [[Kezayit]] of [[matza]] is needed. Kitzur S”A 199:7, Nitei Gavriel 59:1, and Chazon Ovadyah (p. 100) agree.
* Regarding [[Afikomen]], S”A 477:1 rules that one should eat one [[Kezayit]] of [[matza]]. Darkei Moshe 477:2 quotes the Maharil that it is preferable to have 2 kezaytim. Magen Avraham 477:1 explains that one is in commemoration of the Korban [[Pesach]] and one for the [[matza]] eaten with it. Many achronim quote the Maharil including the Taz 477:1, Kitzur S”A 119:8, Mishna Brurah 477:1, Kaf HaChaim 477:1, and Chazon Ovadyah (p. 106).</ref>
# For Motzi-[[Matza]], many authorities write that if the matzot of the head of the house don’t suffice for 2 kezaytim for each person, one fulfills his mitzvah by eating a bit from the whole [[matza]] and 1 other [[Kezayit]] (and not 2).<ref> Rav Shlomo Zalman in Halichot Shlomo 9:40 rules that if the head of the house’s three matzot do not suffice for the [[Kezayit]] for each person, each person should just have a piece from the whole [[matza]] and eat a single [[Kezayit]] of [[matza]] from other shemura [[matza]]. He explains that according to the Prisha, if one isn’t eating from the head of house’s matzot, there’s no safek upon which [[matza]] one makes Al Achilat [[Matza]], so there is no need to eat an extra [[kezayit]]. Chazon Ovadyah (p. 65), Haggadah Moadim UZmanim (p. 97), and [[Seder]] HaAruch (p 455) quoting Rav Elyashiv agree. Rav Dovid Feinstein in Haggadah Kol Dodi (5745 edition, 14:3) says the same idea. See, however, also Sh"t Igrot Moshe OC 5:16 who thinks that one should avoid this situation by everyone having their three matzot. On that last point, see the full discussion [[Setting_the_Table#Seder_Plate_.28Kaarah.29|here]].</ref>
# Practically, how large in a [[Kezayit]] in terms of the amount of [[Matzah]] one should eat?
## According to Ashkenazim, for [[Motzei Matzah]], some say that one should eat 4/5 of a machine [[matzah]], some say 2/3 of a [[matzah]], and others say 1 [[matzah]]. For [[Korech]], some say that one should eat 2/5 of a [[matzah]], some say less than 1/2 of a [[matzah]], and others say 2/3 of a [[matzah]]. For [[Afikomen]], some say that one should eat 4/5, some say more than 1/2, and others 1 [[matzah]].<ref>
* Mishna Brurah 486:1 writes that Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell. Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah.
* The Tzlach (Pesachim 116) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. Even though Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh, in regards to the mitzvah of eating [[matza]], Rav Shlomo Zalman writes in Halichot Shlomo 9:13 that one should be strict for the size of the [[Kezayit]] of the Chazon Ish which are based on the opinion of the Tzalach.
* Practically, how much [[matza]] is that? The following [[measurements]] are in regards to a piece of the average machine [[matza]]. Rabbi Dovid Feinstein (Haggadah Kol Dodi, 5745 p. 1) notes that [[matzah]] which fills the volume of 1.5 fluid ounces (44cc) weighs 31 grams (coming out to 705kg/m^3 which is about 70% the density of fresh water).
** (1) Halachos of [[Pesach]] (p. 242) quotes Haggadat Kol Dodi (Rav Dovid Feinstein) that for Motzi-[[Matza]], one should eat 6.25”x7” (about one [[matzah]]), for [[Korech]] 4”x7” (about 2/3 of a [[matza]]) and for [[Afikomen]] 6.25”x7” (about one [[matza]]).
** (2) Rabbi Bodner in Halachos of K’zayis (p. 93) quotes Rav Moshe Feinstein saying that 43.5cc (about 2/3 of a [[matza]]) is sufficient for both kezaytim of Motzi-[[Matza]]. Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 30:30 and 37 endorsed this opinion. He added that if one is able, it's preferable to have the larger amount similar to the Chazon Ish's [[Kezayit]]. [Rabbi Bonder (pg 92-95) explains that if one is using hand made [[matzah]] it depends on how thick the [[matzah]] if which can be determined by seeing how many [[matzah]] are in a pound. If there's 9 to a pound, it's thin, 7.5 to a pound medium, and 6 to a pound thick. For [[Motzei Matzah]], if it's thin, use slightly more than half, if it's medium, use slightly more than two fifths, if it's thick, a little more than a third. For [[Korech]], if it's thin, use less than a third, if it's medium use a quarter, and if it's thick use a fifth. For [[Afikomen]], if it's thin, use two fifths, if it's medium use less than a third, if it's thick use slightly more than a quarter.]
** (3) Rav Mordechai Willig ([[Pesach]] To-Go, Nisan 5771, p. 60) rules that a [[Kezayit]] is 22.5cc (less than 2/5 of a [[Matza]]). See also Am Mordechai Moadim (p. 152).
** (4) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66, 5750) writes that for the first [[Kezayit]] one should have 2/3 of a [[matza]]. (This is a retraction from what he wrote in Shiurin Shel Torah (p. 87, 5716) that a half of a [[matza]] is a [[kezayit]]).</ref>
## According to Sephardim, some say that the [[Kezayit]] should be measured by the weight of 27 grams, and some say that it is measured by the volume and in weight the [[Kezayit]] comes out to be 20 grams. (The typical machine [[matzah]] is 30-32 grams. In general, the [[Kezayit]] can be calculated according to the weight printed on the box.)<ref>
* Kaf HaChaim 168:46 quotes a number of Sephardi Achronim, including the Chida, who say that the minhag of Sephardim is to measure the [[Kezayit]] by weight. He writes that this is the common minhag even for measuring a [[Kezayit]] of [[matza]]. Rav Ovadyah in Yechave Daat 1:16, Rav Mordechai Eliyahu (Maamar Mordechai 11:96), and Rav Chaim Dovid HaLevi (Aseh Lecha Rav 6:45) agree. Yalkut Yosef 475:4, therefore, rules that a [[Kezayit]] of [[matza]] is 27 grams. [In general, one machine [[matza]] is between 30 and 32 grams and so a [[Kezayit]] is .85-.9 of a [[matza]].]
* However, Rav Ben Tzion Abba Shaul (Or Letzion vol 3, p 30) argues that the minhag only developed when [[matza]] had a similar density to water, but because our [[matza]] is thin and dry, there is no need to be stringent to calculate based on weight. Accordingly, he calculated a [[Kezayit]] to be 29cc, which he says is less than 20 grams in weight.</ref>


===Someone who is sick===
==Mashed potatoes==
# Someone who is sick and can’t eat so much [[Matzah]] can use the [[Kezayit]] evaluated according to a third of a [[KeBaytzah]] which according to Rav Chaim Noeh is 17.3 cc. <Ref>Mishna Brurah 486:1, Halichot Shlomo (pg 214 note 55) </ref> However, for a personal situation it would be advisable to consult one's Orthodox rabbi to determine the correct amount for one's individual situation.<ref>This is simply good advice so that the Rabbi is able to consider the situation and apply the appropriate leniencies one's individual situation. </ref>
# Mashed potatoes are HaAdama.<ref> Rav Yakov Emden [http://www.hebrewbooks.org/pdfpager.aspx?req=42759&st=&pgnum=217 (Sidur Bet Yakov Birchat Hanehenin Kuf n. 19)] writes that mashed potatoes are haadama even if they are mashed well with a spoon. The Mishna Brurah 202:40-2 writes that mashed potatoes are like the case of mashed dates which we follow Shulchan Aruch and only in the case of jam do we follow the Rama. Vezot HaBracha (chap 12, pg 99) writes that mashed potatoes are HaAdama and explains (pg 251) that since the texture and color are the same as the original vegetable the Bracha is the HaAdama. Halachos of [[Brachos]] (pg 406) quotes Rav Shlomo Zalman Auerbach, Rav Sheinburg, and Rav Elyashiv who agree that mashed potatoes are HaAdama. Halacha Brurah 202:25 and Yalkut Yosef 202:22 rule that mashed potatoes are HaAdama. See also Sh"t Yabia Omer 7:29. </ref>
===Crumbs which were caught between one's teeth===
# Many say that instant mashed potatoes are HaAdama since the result retains a resemblance of the original vegetable. <Ref> Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman, Rabbi Chaim Pinchas Scheinburg, and Rav Elyashiv. Rav Yisrael Belsky in Shulchan HaLevi (3:12 p. 37) quotes Rav Moshe Feinstein as saying that instant mashed potatoes are HaAdama. Halacha Brurah 202:25 agrees. Vezot Habracha (Birur Halahca 16 p. 251) also quotes poskim who say it is haadama and then adds that it isn't a clear cut question. He concludes that if someone made shehakol he fulfilled his obligation according to everyone. </ref>
# What stays between one’s teeth isn’t counted towards the [[Kezayit]], however, that which is in one’s gums is counted towards the [[Kezayit]]. <Ref>Piskei Teshuvot 486:1, Natai Gavriel (vol 2, 91:7) </ref>
 
==Bamba==
#Many are of the opinion that since the corn flour is totally unrecognizable, Bamba is Shehakol.<Ref>Vezot Habracha pg. 389, Birkhot Eliyahu pg. 100</ref> However, some claim that since the corn is grown specifically for Bamba, and there are few ingredients but the puffed corn flour itself, the Beracha remains Haadama.<Ref>Rabbi Yitzchak Yosef (Yalkut Yosef Kitzur Shulchan Aruch vol. 1 Siman 203 Seif 6), where he testifies that he saw his father (Chacham Ovadia Yosef) make a Haadama on Bamba publicly on Pesach. The gist of Rav Yitzchak Yosef's argument is that the species of corn used in all the different Bamba recipes is different from the standard corn eaten worldwide, in shape, color, and edibility. Since it is only grown for Bamba and popcorn, it remains discernible throughout the cooking process (he went to the factory to see for himself), and, according to Rabbenu Yerucham 16:2 regarding hearts of palm that something that is only edible when ground up retains its Beracha, the Beracha on Bamba is Haadama. He claims that he has received his father's support numerous times in writing and in the context of his father's shiurim. See further Yalkut Yosef vol. 3 on Berachot (page 422 and in the Miluim at the end of the volume), Ein Yitzchak (Vol. 2, pg 577), Yated HaMeir journal (Tamuz 5765), Shulchan HaMaarechet (Vol. 1, pg 428), Yalkut Yosef Berachot (5771, articles in the end of the Sefer, Siman 6, found in Otzar HaChochma). See Rabbi David Yosef (Halacha Brurahh vol. 8 pg 222) who claims like the first opinion in the name of his father that anything that undergoes a change of shape and taste becomes Shehakol. Though he doesn't explicitly reference Bamba, he is widely quoted to disagree with the Yalkut Yosef on this matter by [http://matzav.com/bamba-bracha-blitz popular media outlets] specifically because the corn for Bamba is not grown just for Bamba and such parameters are likely to change. See Haskama in introduction to the 10th volume, where his father seems to support his opinion of saying shehakol. In "Maran Meor Yisrael" weekly pamphlet (Emor 5778), a letter from Rav Yitzchak Yosef was published restating his opinion and adding that his father related that when he wrote that Haskama he had been told that the reason why Rav Yitzchak Yosef posits the Beracha is Haadamah is that the taste of the corn is still discernible. When it was proven that that was not the case, Rav Ovadia wrote in the Haskama that the Beracha should be Shehakol. Afterwards, Rav Ovadia read what Rav Yitzchak wrote and agreed that it should be Ha'adamah and even recited Haadamah on bamba twice in Rav Yitzchak's presence. The letter also points out that he only knows first hand regarding the Osem Bambas and was told that all Bamba from other brands is made the same way. One should find out in Chut LaAretz what the reality is. [http://www.ykr.org.il/modules/Ask/answer/4841 Rabbi Meir Mazuz ] also says to say shehakol on Bamba. [http://shut.moreshet.co.il/shut2.asp?id=129580 Rabbi Avraham Yosef] agrees but adds that if one says haadama that is good too. Most recently, Rav Yitzchak Yosef reviewed the issue at length in his Motzei Shabbat Shiur ([http://maran.hug.co.il/home/doc.aspx?mCatID=70&icid=52&mode=s Beshalach 5775, about 50:00]). He tells the story about how originally everyone thought the Beracha was Shehakol, until he chanced upon touring the Bamba factory in Migdal HaEmek, was showed the entire process from start to finish, and discussed it with his father, who agreed that it should be Haadamah. That very year, his father made a Haadama on Bamba at the Seder and instructed the rest of the family to do the same. He added that this species of corn can only be used for popcorn, Bamba, and tortillas.</ref>


==Sources==
==Sources==
<references/>
<references/>
[[Category:Holidays]]
[[Category:Brachot]]
[[Category:Pesach]]
[[Category:Seder]]

Revision as of 03:29, 13 August 2020

General Guidelines

  1. A cooked or baked dish made from any other flour other than flour of the 5 grains or rice is Shehakol. Therefore, the bracha on a cooked or baked dish, which is primarily made from corn or potato flour and does not include the 5 grains, is Shehakol.[1]
  2. If one grinds a vegetable or grain not from the five grains and cook it, if the vegetable is still recognizable in the product then the Bracha is the same the vegetable, however if it’s ground and unrecognizable then the Bracha is shehakol unless it’s still intact. [2]

Popcorn

  1. Popcorn is HaAdama either because the seed is considered to be recognizable [3] or even though the seed has changed to the point that it’s unrecognizable as corn but nonetheless the seed is still intact [4]. However, some consider it Shehakol. [5]

Corn flakes

  1. Corn flakes can either be shehakol or haadoma depending on how they are made. If made from flour – then shehakol. If made from rolled grits – then haadoma.[6]

Corn chips

  1. Corn tortillas and corn chips would be shehakol since both are processed to the point where they loose their ideal brocha. [7] For Sephardim the bracha is Haadama.[8]

Corn Bread

  1. Corn bread is mezonot since it has wheat flour in it.[9]
  2. Gluten free cornbread is shehakol.[10]

Potato chips

  1. Potato chips are HaAdama because it’s recognizably a thin slice of a potato that was fried. [11]

Pringles

  1. Some say that pringles are HaAdama since the result retains a resemblance of the original vegetable. [12] Some hold that it is Shehakol.[13]

Potato Kugel and Latkes

  1. Potato Kugel according to many poskim is haadama.[14]
  2. Latkes are haadama if made with ground potatoes.[15]

Mashed potatoes

  1. Mashed potatoes are HaAdama.[16]
  2. Many say that instant mashed potatoes are HaAdama since the result retains a resemblance of the original vegetable. [17]

Bamba

  1. Many are of the opinion that since the corn flour is totally unrecognizable, Bamba is Shehakol.[18] However, some claim that since the corn is grown specifically for Bamba, and there are few ingredients but the puffed corn flour itself, the Beracha remains Haadama.[19]

Sources

  1. ↑
    • Gemara: Rav and Shmuel (Gemara Brachot 37a-b) hold that mixtures made from orez or dochen are not mezonot. The gemara finally rejects their opinion and concludes that the bracha rishona on orez bread is mezonot and bracha achrona is Boreh Nefashot.
    • Dispute amongst the rishonim about dochen: The Rif (Brachot 26a) rules that cooked orez is mezonot, while bread made from dochen is shehakol. The Rambam (Brachot 3:10) agrees that orez that’s cooked or baked into bread is mezonot, but dochen bread is shehakol.
    • One anonymous gaon (quoted by Talmidei Rabbenu Yonah Berachot 26a s.v. VePat), Rabbenu Yonah (Berachot 26a), and the Rosh (Brachot 6:8) argue that the bracha on dochen bread is mezonot since dochen is filling just like orez.
    • Identifying orez and dochen: Tosfot 37a s.v. Rashi explain that orez is rice and dochen is millet. Bet Yosef 208:8 sides with the opinion of Tosfot.
    • Halachic ruling: S”A 208:7-8 rules like the Rif and Rambam that cooked rice or rice bread is mezonot, but dochen bread is shehakol. Beiur Halacha s.v. Al Pat asks why Shulchan Aruch ruled like the Rif and Rambam against the majority of rishonim. He concludes that one who wants to make mezonot on dochen bread may do so.
    • Other satiating grains: The Talmidei Rabbenu Yonah (Brachot 26a s.v. VePat) quotes one Goan and Rabbenu Yonah as having ruled that any grain, which we know provides sustenance is mezonot. Tur 208:8 agrees. Beiur Halacha s.v. Al Pat quotes the Tosfot HaRosh as agreeing as well.
    • Halachic ruling: The Beiur Halacha points out that Shulchan Aruch who ruled that dochen bread and panisu bread was Shehakol, clearly ruled against the Rabbenu Yonah. Accordingly, Chatom Sofer (responsa O.C. #50) originally assumes that bread made from born flour can not be mezonot considering that we hold like the Rif and Rambam as opposed to the Rabbenu Yonah.
    • Corn products: The Talmidei Rabbenu Yonah (Brachot 26a s.v. VeHaPat) offers two explanations as to why the bracha on bread made from lentils is shehakol and not haadama. First, the baked product is a complete change from the lentils themselves and does not warrant boreh pri haadama. Second, lentils are not usually eaten in the form of bread. The Chatom Sofer O.C. 50 applies these two answers to bread made from corn flour. According to the first one, the bracha is shehakol, but according to the second, since the primary way to eat corn is in this way, the bracha is haadama. See there for his other arguments.
    • Bottom line about corn products: The Laws of Brachos (p. 304) and Halachos of Brachos (p. 405) rule that foods made from corn flour are shehakol since the flour is ground to the extent that it is not recognizable as corn. Their rulings are based on the Rama 202:7. Vezot HaBracha (p. 200), Badatz Yerushalayim (Madrich Kashrut 5771 p. 130), and Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) agree.
    • Potato products: Badatz Yerushalayim (Madrich Kashrut 5771 p. 130) writes that foods which are primarily made from potato flour is Shehakol based on the Rama 202:7. Sefer Yemei HaPesach (p. 157) writes that cakes made from potato starch are Shehakol.
  2. ↑ Mishna Brurah 202:42 writes that the halacha is if the vegetables were crushed but still it’s intact then it retains the original Bracha, whereas if it’s crushed and unrecognizable the Bracha is Shehakol. This is also the opinion of Vezot HaBracha (pg 100, chapter 12) and Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 403-4, chapter 22)
  3. ↑ Vezot HaBracha (pg 100, chapter 12) and Or Letzion (vol 2, 14:11)
  4. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 409, chapter 22) in name of Rav Moshe Feinstein and Rav Shlomo Zalman
  5. ↑ Vezot HaBracha (pg 100, chapter 12) quotes Rav Mordechai Eliyahu who says that the Bracha on popcorn is Shehakol.
  6. ↑ Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that cornflakes which are made from corn flour is Shehakol, while if it is made from corn that was ground into grits, the bracha is HaAdama. He adds that if it is made from a combination of flour and grits, the bracha is HaAdama.
  7. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 410, chapter 22) writes that corn tortillas and corn chips would be shehakol since both are processed to the point where they loose their ideal brocha. Rav Yisrael Belsky in Shulchan HaLevi (3:13 p. 37) rules that corn chips or corn tortillas are Shehakol in America or any country in which the majority of the corn isn't planted in order to be eaten as corn chips or tortillas. He explains that corn chips are made from cornmeal (corn flour) and so the bracha is Shehakol.
  8. ↑ Rav Avraham Yosef writes that corn chips made only from corn are haadama for Sephardim.
  9. ↑ Halachos of Brachos Handbook (p. 31) writes that corn bread which are really primarily made from wheat flour are hamotzei like regular bread. Laws of Brachos (Rabbi Forst, pg 386, n. 2) agrees that if it is fit to be eaten as bread, the bracha is hamotzei. However, he concludes that if the corn bread is more like cake than bread because of its distinct corn (and sweet cakey) taste, the bracha is mezonot, unless one is Koveh Seudah on it.
  10. ↑ The Mishna Brurah 208:33 cites the Pri Megadim that cornbread made without wheat is haadama since the corn is planted for that reason. However, he also cites the Chatom Sofer OC 1:50 who argues that it is shehakol since it is primarily planted for animal food. See there where he entertains the idea that corn is included in rice. Laws of Brachos (p. 365) concludes that gluten free corn bread is shehakol.
  11. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman
  12. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman and Rav Moshe Feinstein, Vezot haberacha pg. 239 in the name of Rav Elyashiv. See Rav Meir Bransdorfer who is quoted as saying that pringles are shehakol and the OU's article which relays Rav Belsky's discussion of Rav Moshe's original opinion and retraction.
  13. ↑ Yalkut Yosef (Brachot 5767 edition p. 213) wrote that Pringles are shehakol.
  14. ↑ Yalkut Yosef (Brachot 5767, p. 213) writes that potato kugel is shehakol. On p. 188 he explains that since the ground potatoes are mixed with egg and other ingredients the minhag is to make haadama. Similarly, felafal are shehakol since they’re made with other ingredients. He distinguishes between kugel or falafel and sugar or chocolate between sugar and chocolate were cooked and totally changed.
  15. ↑ Laws of Brachos (Rabbi Forst, pg 359-384), Yalkut Yosef (Klalei Sefer Brachot pg 208-214), Rav Schachter (Brachot Shiur 77 min 20)
  16. ↑ Rav Yakov Emden (Sidur Bet Yakov Birchat Hanehenin Kuf n. 19) writes that mashed potatoes are haadama even if they are mashed well with a spoon. The Mishna Brurah 202:40-2 writes that mashed potatoes are like the case of mashed dates which we follow Shulchan Aruch and only in the case of jam do we follow the Rama. Vezot HaBracha (chap 12, pg 99) writes that mashed potatoes are HaAdama and explains (pg 251) that since the texture and color are the same as the original vegetable the Bracha is the HaAdama. Halachos of Brachos (pg 406) quotes Rav Shlomo Zalman Auerbach, Rav Sheinburg, and Rav Elyashiv who agree that mashed potatoes are HaAdama. Halacha Brurah 202:25 and Yalkut Yosef 202:22 rule that mashed potatoes are HaAdama. See also Sh"t Yabia Omer 7:29.
  17. ↑ Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 407, chapter 22) in name of Rav Shlomo Zalman, Rabbi Chaim Pinchas Scheinburg, and Rav Elyashiv. Rav Yisrael Belsky in Shulchan HaLevi (3:12 p. 37) quotes Rav Moshe Feinstein as saying that instant mashed potatoes are HaAdama. Halacha Brurah 202:25 agrees. Vezot Habracha (Birur Halahca 16 p. 251) also quotes poskim who say it is haadama and then adds that it isn't a clear cut question. He concludes that if someone made shehakol he fulfilled his obligation according to everyone.
  18. ↑ Vezot Habracha pg. 389, Birkhot Eliyahu pg. 100
  19. ↑ Rabbi Yitzchak Yosef (Yalkut Yosef Kitzur Shulchan Aruch vol. 1 Siman 203 Seif 6), where he testifies that he saw his father (Chacham Ovadia Yosef) make a Haadama on Bamba publicly on Pesach. The gist of Rav Yitzchak Yosef's argument is that the species of corn used in all the different Bamba recipes is different from the standard corn eaten worldwide, in shape, color, and edibility. Since it is only grown for Bamba and popcorn, it remains discernible throughout the cooking process (he went to the factory to see for himself), and, according to Rabbenu Yerucham 16:2 regarding hearts of palm that something that is only edible when ground up retains its Beracha, the Beracha on Bamba is Haadama. He claims that he has received his father's support numerous times in writing and in the context of his father's shiurim. See further Yalkut Yosef vol. 3 on Berachot (page 422 and in the Miluim at the end of the volume), Ein Yitzchak (Vol. 2, pg 577), Yated HaMeir journal (Tamuz 5765), Shulchan HaMaarechet (Vol. 1, pg 428), Yalkut Yosef Berachot (5771, articles in the end of the Sefer, Siman 6, found in Otzar HaChochma). See Rabbi David Yosef (Halacha Brurahh vol. 8 pg 222) who claims like the first opinion in the name of his father that anything that undergoes a change of shape and taste becomes Shehakol. Though he doesn't explicitly reference Bamba, he is widely quoted to disagree with the Yalkut Yosef on this matter by popular media outlets specifically because the corn for Bamba is not grown just for Bamba and such parameters are likely to change. See Haskama in introduction to the 10th volume, where his father seems to support his opinion of saying shehakol. In "Maran Meor Yisrael" weekly pamphlet (Emor 5778), a letter from Rav Yitzchak Yosef was published restating his opinion and adding that his father related that when he wrote that Haskama he had been told that the reason why Rav Yitzchak Yosef posits the Beracha is Haadamah is that the taste of the corn is still discernible. When it was proven that that was not the case, Rav Ovadia wrote in the Haskama that the Beracha should be Shehakol. Afterwards, Rav Ovadia read what Rav Yitzchak wrote and agreed that it should be Ha'adamah and even recited Haadamah on bamba twice in Rav Yitzchak's presence. The letter also points out that he only knows first hand regarding the Osem Bambas and was told that all Bamba from other brands is made the same way. One should find out in Chut LaAretz what the reality is. Rabbi Meir Mazuz also says to say shehakol on Bamba. Rabbi Avraham Yosef agrees but adds that if one says haadama that is good too. Most recently, Rav Yitzchak Yosef reviewed the issue at length in his Motzei Shabbat Shiur (Beshalach 5775, about 50:00). He tells the story about how originally everyone thought the Beracha was Shehakol, until he chanced upon touring the Bamba factory in Migdal HaEmek, was showed the entire process from start to finish, and discussed it with his father, who agreed that it should be Haadamah. That very year, his father made a Haadama on Bamba at the Seder and instructed the rest of the family to do the same. He added that this species of corn can only be used for popcorn, Bamba, and tortillas.
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