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Can chometz be used in a non-conventional manner for medicinal purposes?
The Mishnah Berurah cites poskim that permit the non-conventional use of chometz (i.e. ingesting it without eating or drinking) for a medicinal purpose. Their rationale, explains Mishnah Berurah, is that non-conventional use of chometz on Pesach is only forbidden by Rabbinic decree, and Chazal did not forbid the infirm from using it. Chazal were lenient even regarding minor illnesses (ein bo sakanah) that involve no clear danger. However, if there is a different method that can achieve a similar result without using chometz, doing so would be preferable. If there is a clear danger (yeish bo sakanah) and a non-chometz­ medication is not readily available, than even conventional use of the chometz (eating and drinking) is permitted.

 Hilchos Tefilla 117 (page 287)
 מסימן קיז סעיף ב עד סעיף ד

If V'sein Tal Umatar Was Recited Erroneously
If V'sein Tal Umatar Was Recited During a Drought
V'sein Tal Umatar on the Days Between Sukkos and 7 Marcheshvon

If v'sein tal umatar was recited erroneously 
Someone who erred and recited v'sein tal umatar in the summer should restart Barech Aleynu if he realized the mistake before completing the beracha.  If he realized the mistake after baruch atah Hashem but before completing the beracha, he should add the words lamdeini chukecha (thereby reciting the pasuk in Tehillim -- baruch atah Hashem lamdeini chukecha) and then restart Barech Aleynu. In either of these cases, if he went back to the words v'sein beracha and continued from there instead of starting again at the beginning of Barech Aleynu, he is yotzei b'dieved. If the person realized his initial error only after completing the beracha, he must go back to Barech Aleynu and begin again from there.  If he only realized his mistake after completing Shemoneh Esrei, he must restart the tefilla even if he did not yet take the three steps back. If he said v'sein tal without the word matar, he is yotzei. If he did not say v'sein tal umatar or v'sein beracha, he is not yotzei.
( סעיף ג, ס"ק יד, וביה"ל ד"ה אם; ביאורים ומוספים דרשו, 15, 17 ו־18)
If v'sein tal umatar was recited during a drought
A locale that needs rain during the summer, either naturally or because of drought, should include v'sein tal umatar in the beracha of Shomea Tefilla. If an entire region is suffering from a drought and people said v'sein tal umatar in Birkas Hashanim, they are yotzei and do not need to repeat the tefilla. If they wish, they may recite a voluntary tefilla with the stipulation that if they did not fulfill the obligation with the first Shemoneh Esrei, it should be fulfilled through the second tefilla. If the region is not suffering a drought, the poskim disagree as to whether Shemoneh Esrei must be repeated, and a voluntary tefilla should be recited with the above stipulation.
( סעיף ב, ס"ק ט-יא, וביה"ל ד"ה ומיהו וד"ה הצריכים; וראה שם ד"ה ושאל)
V'sein tal umatar on the days between Sukkos and 7 Marcheshvon
In Eretz Yisrael, v'sein tal umatar starts to be added on the 7 th of Marcheshvon. The land could benefit from rain right after Sukkos, but Chazal preferred to wait to ask for it until the 7 th of Marcheshvon when the pilgrims returned home. This reason applies in the post-Beis Hamikdash era as well, because people would travel to spend Yom Tov in the area of the Beis Hamikdash. The poskim discuss whether someone who recited v'sein tal umatar in the days between Sukkos and the 7 th of Marcheshvon must repeat Shemoneh Esrei, since there is a need for rain and it is only for the benefit of the pilgrims that the official inclusion is postponed.
( ביאורים ומוספים דרשו, 16)

  • Outside of Eretz Yisrael, v'sein tal umatar starts sixty days after the tekufa of Tishrei (at Ma'ariv of December 4th) which is the beginning of the winter rainy season.
  • The poskim discuss whether an Israeli visiting chutz la'aretz or someone from chutz la'aretz visiting Eretz Yisrael in the period between 7 Marcheshvon and December 4th should recite v'sein tal umatar according to the custom of the his place of origin or of his current location. One of the factors involved is how long the visitor plans to stay.
  • It is permissible to insert requests for the health of individuals in the beracha of Refaeinu. A request can be phrased, "Please cure Plony the son of Plonis along with all sick Jews." According to some poskim this special tefilla should not be added on a regular basis; otherwise, it could become hard to differentiate between the tefillos that Chazal mandated and voluntary ones.


  • Making up v'sein tal umatar

  • The conclusion of the beracha of Hashiva Shofteinu

  • The structure of Shemoneh Esrei



PLEASE NOTE:  The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.