Upload
others
View
6
Download
0
Embed Size (px)
Citation preview
1
Laws, Customs and Explanations - Pesach 5775 By Rabbi Aryeh Citron
Sponsored by Mr. and Mrs. Joel Sussman
May Hashem bless the Jewish people with a Kosher and Happy Pesach
To sponsor an e-mail, please e-mail [email protected]
Please note: All times given here are for the Miami Beach area. For times in other locations, please scroll down to the
bottom of the article.
Table of Contents:
Selling Chametz: page 3
Kashering: page 5
Seder Preparations: page 7
Checking for Chametz: page 9
Pet Food: page 11
Cosmetics: page 12
Kitniyot: page 13
Family customs: page 15
Burning Chametz: page 15
The First Seder: page 17
Second Day of Pesach: page 25
Sefirat He’Omer: page 26
The Second Seder: page 27
Pesach Times: page 31
The Month of Nissan The month of Nissan is the first month of the year. In this month we emphasize using our power of speech to serve G-d.
Indeed, by performing the Seder in the right manner, we can elevate and “fix” all of the words we said in the previous
year.1
No Tachnun or Fasting
No Tachnun (confessionary prayer) is said throughout the entire month of Nissan.2 The reason for this is that the first
twelve days of Nissan are considered holidays due to the special sacrifices brought on these days by the tribal leaders
during the consecration of the Mishkan. The fourteenth day is Erev Pesach which is a holiday because of the Pesach
sacrifice which was sacrificed on that day. The fifteenth to the twenty-second of Nissan is Pesach. Since most of the
month is special, we consider the rest of the month to be joyous as well. For this reason, one should also not fast or deliver
a eulogy during the entire month.3
A Chattan and Kallah should fast on the day of their Chuppah if they get married during this month, even on Rosh
Chodesh Nissan.4
The Nasi
On the first twelve days of the month of Nissan we recite the Nasi every day. (Page 391 in the new Chabad Siddur). This
recounts the sacrifices of each tribal leader (Nasi) during these days in the second year in the desert. We also say the Yehi
Ratzon asking G-d that if we descend from the tribe of that day, He should shine the spiritual revelations associated with
1 Benei Yissachar based on the Sefer Yetzirah
2 Shulchan Aruch HaRav 429, 8
3 Tamei HaMinhagim explains that this is alluded to in the verse “ים ”.This month is for you rosh chodashim ַהֹחֶדש ַהֶזה ָלֶכם רֹאש ֳחָדשִׁ
This can be interpreted to mean: This entire month is a celebratory time akin to like Rosh Chodesh. 4 Ibid, 9
2
that tribe into our souls. Every Jew should say this even if he knows that he descends from a different tribe (e.g., he is a
kohen or a levi) because one may also have an additional soul from that tribe as well.5
On the thirteenth day we read the section of Zot Chanukat HaMizbe’ach until ken asah et HaMenorah. No Yehi Ratzon is
said on that day.
In some Chassidic communities, the portion of the Nasi is read from a Sefer Torah after davening (without a bracha).6
This, however, is not the Chabad Minhag.7
The first twelve days of the month of Nissan correspond to the twelve months of the year. The great tzaddikim were able
to foretell the events of the upcoming year based on these days.8
The Blessing on Fruit Trees
Since Nissan is the month of the spring, it is the appropriate time to make a blessing on blossoming fruit
trees. The text of the blessing can be found in the Artscroll Siddur. It is: “ , העולם מלך להינו-א יי אתה ברוך
אדם בני בהם ליהנות, טובות ואילנות טובות בריות בו וברא כלום בעולמו חסר שלא . Baruch…Ha’olam Shelo Chisar
Be’olamo Klum Uvara Vo Briyot tovos Ve’ilanot Tovot Leyhanot Bahem Bnei Adam.” “Blessed are You, G-d, our Lord,
King of the Universe, that His world is not lacking anything, and He created in it good creations and good trees for the
pleasure of mankind.” This Bracha can only be said the first time one sees such trees in that year.9 Some say that if one
did not recite the beracha when seeing these trees for the first time, they may still do so as long as the blossoms have not
yet become fruit.10
Some say it is best to say this beracha with at least two blossoming fruit trees in one’s view.11
Although saying this bracha is not obligatory if one doesn’t see fruit trees, it is proper to seek out such trees in order to say
the blessing since, according to the Kabbalists, this beracha has great significance and by saying it properly one can
elevate certain souls.
Some have a custom to say this beracha in the field with a minyan and with certain additional prayers. (This is not a
Chabad custom.)
Women may say this bracha as well.12
Shabbat HaGadol
8 Nissan/
March 27 and 28
Friday Night and Shabbos
On this Shabbos we commemorate the miracle of the Egyptians turning against each other and fighting a
civil war in the days leading up to the Exodus.
It is called Shabbat HaGadol (the great Shabbat) to commemorate this great miracle.
Another reason for the name is that this is the first Shabbat when Jewish people began to keep the
Shabbat and other mitzvot.13
On Shabbat afternoon after Minchah, it is customary to recite part of the Haggadah (from “Avadim
Hayinu” until “lechaper al kol avonoteinu”). This is printed in the new Chabad Siddur on page 398.14
In many communities the rabbi gives a scholarly drasha (discourse) on this Shabbat. The most important
thing is for him to teach the practical Halachot of Pesach.15
5 Hayom Yom, Nissan 1
6 See Piskei Teshuvot, 429, note 31 that this was the custom of the Bnei Yissachar, the Divrei Chaim of Sanz and the Yitav Lev of Siget
7 Sha’arei Halacha UMinhag, 2, page 189
8 Ta’amei HaMinhagim
9 Seder Birkat Hanehenin, 13, 14
10 Mishnah Berurah, 226, 5
11 Kaf HaChaim, 226, 2
12 See Piskei Teshuvot, 226, 1
13 Ta’amei HaMinhagim in the name of the Pri Chadash
14 Shulchan Aruch HaRav 430, 2
15 See ibid, 429, 2 and 3
3
The drasha is reminiscent of the one Moshe gave to the Jewish people in Egypt in which he taught them
the laws of the very first Pesach.16
Some say that we do not recite Viyhi No’am nor Ve’atah Kadosh at the end of this Shabbat, as there are
not six work days in the upcoming week considering that it is forbidden to work for (at least) half of
Erev Pesach.17
Others say that we do recite it since, by Torah law, one may work on all of the days of
this week.18
Chabad custom follows the latter opinion.19
Maot Chittim
It is incumbent upon every community to organize a Maot Chittim fund. All members of the community (who are able)
must contribute to this fund which is then disbursed to poor members of the community to ensure that they have their
Pesach needs. See http://www.chabad.org/holidays/passover/pesach_cdo/aid/1170218/jewish/Maot-Chitim-Wheat-Money.htm for more information.
10 Nissan/March 29 and 30
Sunday Night and Monday This day is the yahrtzeit of Miriam, the prophetess.
20 For more about Miriam, see:
http://www.chabad.org/library/article_cdo/aid/112396/jewish/Miriam.htm
Tzadikkim fast on this day.21
11 (Yud-Aleph) Nissan/
March 30 and 31
Monday Night and Tuesday This day marks the 113
th birthday of the Lubavitcher Rebbe. Chabad Chassidim will begin reciting Psalm 114 on a daily
basis for the following year. Click here to read this Psalm with Rashi’s interpretation: http://www.chabad.org/library/bible_cdo/aid/16335#showrashi=true
Distributing Matzah
The Rebbe encouraged his Chassidim, especially those in leadership positions, to distribute Shmurah Matzot for the
Seders to their acquaintances (who may otherwise not have Shmurah Matzah).22
Here is a video of the Lubavitcher Rebbe removing challah from Matzot which he then sends off to Israel.
13 Nissan/April 1 and 2
Wednesday night and Thursday
This day is the Yahrtzeit of the Tzemach Tzedek, the third Lubavitcher Rebbe. He passed away in Lubavitch and was
buried there in the year 1866 (5626).
Click here to hear a newly popular niggun of the students of the Tzemach Tzedek
For more information on this tzadik, please go to: http://www.chabad.org/library/article_cdo/aid/444/jewish/The-Tzemach-Tzedek.htm
Selling Chametz
23
16
Ta’amei HaMinhagim 17
She’ilat Yavetz, quoted in Sha’arei Teshuvah, 295, 2, Luach Kolel Chabad. See Shulchan Aruch HaRav, 295, 3 18
See Shalmei Chagigah, cited in Sha’arei teshuvah, ibid 19
Shevah HaMoadim, page 183, citing Rav Shlomo Zalman Dworkin. See Sha’arei Teshuvah ibid that this seems to be correct according to kabbalah. 20
Shulchan Aruch HaRav 430, 1 21
O.C. 580, 1 22
See Igrot Kodesh, vol. 11, pg. 6
4
If one owns Chametz that one does not wish to destroy or consume before Pesach, one may sell it to a gentile
before 12:21 p.m. on Friday, Erev Pesach (Miami time). In order for this sale to be valid, it must be conducted
in a very specific manner.24
For this reason, one should authorize a competent rabbi to conduct the sale for him.
This should be done early enough so that the rabbi will be able to complete the sale before the above time. In
the contract, one should specify any addresses where one is keeping chametz. The chametz in those locations
should be kept in a separate area (e.g. room or cupboard). One should tape or seal the entrance to that area to
indicate that it was sold, and one should not enter that area during Pesach.25
Some are particular to give the gentile the keys to the areas that contain the chametz. This is a stringent opinion
and is not necessary by the letter of the law.26
Some of the products that one might want to include in this sale are grain-based vodka, whiskey or beer, pastas,
dry cereal, flour, and crackers.
Some are strict and only sell products that are not actually chametz,27
and they consume or get rid of products
with real chametz before Pesach. Chabad custom is to permit the sale of real chametz.
The rabbi who conducts the sale will also buy it all back after Pesach. One should not consume any of the sold
products immediately after Pesach, but rather wait to consume the sold chometz at least one half hour after
Yomtov is over for the buying-back to be completed.
Entering the Gentile-Owned Zone
Technically, the sale of chametz includes the area that the chametz is in.28
One may therefore not use the areas
that were included in the sale. Nevertheless, if necessary, one may enter into such an area to get something but
he must leave immediately.29
Certainly one who is leaving town may not sell his entire house to a gentile in order to not have to check it and
then allow someone else to stay in that house. One who does this is making a joke of the sale of his chametz.30
If he wishes to allow someone else to stay in the house, he (or the tenant) must check the house (or the parts of
the house that he will use) for chametz.
Selling Holy Food
The Chabad custom is to not sell food items received from a Rebbe to a gentile. Such food items should be
consumed before Pesach.31
What if the Non-Jew Wants to Keep it?
If the non-Jew chooses to not sell the chametz back to the Jews after Pesach, we may not force him to do so. He
may take possession of all of the chametz that he purchased. But he must pay the fair market value of each and
every item he wishes to keep.32
23
See Shulchan Aruch HaRav, 448 24
See Hilchot Mechirat Chametz of the Alter Rebbe, printed after the laws of Pesach in the Shulchan Aruch HaRav who says that if the Gentile does not pay for the Chametz in full before Pesach, there must be another Jew who guarantees to pay on his behalf, should the Gentile choose to keep the Chametz. (Certainly, if this happens, this Jew would have to pay all of the Chametz owners for their chametz which he would then get to keep in order to recoup his losses.) 25
See Piskei Teshuvot, 448, 11 and sources quoted there. 26
See Sha’arei Halacha UMinhag, vol. 2, page 83 that even those that are particular in mitzvot do not do this nowadays. 27
See sources quoted in Piskei Teshuvot, 448, footnotes 25 and 26 28
See Shulchan Aruch HaRav, ibid, 12 and 13 29
Piskei Teshuvot, 248, 14 30
Ibid, note 62 31
See Sha’arei Halacha UMinhag, vol. 2, pages 84 - 97
5
The Spiritual Benefit of Cleaning for Chametz
Rabbi Tzvi Hirsch Kaidanover records a tradition of his: Any labor that one labors in honor
of Yom Tov of Pesach, especially if he is exhausted and worn out from the labor, destroys all
of the avenging angels that are called “the plague of men.” Whoever toils in the mitzvah of
Pesach is fixing the sin of wasted seed from which almost no man is free. It is therefore
incumbent upon every person to fix what he can. G-d, in His great mercy, should accept the
good intentions of his nation, the Jewish people, and redeem us speedily.33
Kashering
One should make sure that they have completed the kashering of their utensils before 12:21 p.m.
For information about how to kasher one’s vessels and which vessels may be kashered, go to:
http://yeshivahcollege.com/?p=902 and http://yeshivahcollege.com/?p=909
Kashering Pointers:
To Kasher a
o Metal Sink
One may kasher a metal sink with a blowtorch by heating the metal to the extent that a
straw on the other side of it would burn. Practically, one should rotate the lit blowtorch in
small circles over a small area for a few seconds and then move on to the next area. The
same should be done for the faucet and the drain area.
Alternatively, one may kasher a metal sink by pouring boiling water over it and then
“ironing” the wet metal with a hot, unplugged iron. The same should be done regarding
the faucet of the sink. One should then pour cold water over the sink.
When using the second method, one should not use the sink with any hot water for the 24
hours prior to kashering.
o Porcelain or China Sink
If one has a porcelain sink, it cannot be kashered. In this case, it is best to not use any hot
water in that sink when washing dishes for the entire Pesach.34
One should line the sink
and place a new wire rack on the bottom and a new plastic or rubber tub on the rack. If
one uses a plastic tub without a hole in it, they may use hot water.
o Oven
One may kasher a self-cleaning oven by running a self-clean cycle on the oven. As the
door of the oven does not reach the same heat as the oven itself, one should cover the
inside of the door with heavy-duty aluminum foil.
o Counter tops
If the countertop is made of silestone, porcelain enamel, corian, linoleum, plastic/formica
or granite composite, it cannot be kashered. One should clean it well and cover it with a
thick cover.
In theory, one may kasher countertops made of pure granite, marble, or metal. In practice,
one must ascertain what kind of sealant was used on the granite or marble countertops
and whether or not this material may be kashered. If it is kasherable, it can be done by a
blowtorch (in the case of metal), or by pouring hot water and “ironing” it (see above). If
one cannot pass a hot iron over it for fear that he may ruin it, he should simply clean it
32
Shulchan Aruch HaRav, ibid, 25 33
Kav HaYashar cited in Ta’amei HaMinhagim 34
Ibid
6
and cover it with a thick cover (e.g., an acrylic sheet). Alternatively, one can pour hot
water on it and then cover it with aluminum foil (see below).
o Glass cooktops
These are difficult to kasher. The Star K recommends that one turn the “burners” on to
the highest temperature. Then, one should cover the actual cooking area with a metal disc
and make sure not to put down the pot or any food on the area between the “burners.”
o Stovetop with Electric Coils
The electric coils can be kashered by being turned to the highest temperature until they
turn red hot. The metal drip pans and other metal components should be well cleaned and
covered.
The area between the burners should be kashered (if possible) or well covered with heavy
- duty aluminum foil.
o Gas Stoves
The grates of a gas stovetop can be koshered by being left in an oven during a self-clean
cycle. Alternatively, one can kasher them by rotating them (with a pair of tongs) over an
open flame.
The area between the burners should kashered or covered, as above.
o Microwaves and dishwashers
It is not recommended that one kasher these items for Pesach, especially if they are made
of plastic.
o Knives
Many communities have a custom not to kasher knives for Pesach lest some chametz be
stuck between the blade and the handle.
o Kashering False Teeth
One who has a denture should kasher it for Pesach. If one is afraid that boiling water will
ruin the denture, he can place it in a paper cup and pour very hot (but not boiling) water
on it. Rinse immediately with cold water.
Some people who have fillings are strict to not eat or drink hot chametz within 24 hours
of when chametz will become forbidden. In addition, some say that one who has fillings
should not eat garlic or other sharp foods on Pesach as these may extract some of the
“taste” absorbed in the fillings.35
To Cover, Kasher or Do Both?
When preparing their kitchens for Pesach, many people both kasher their counter tops and
cover them with foil or other coverings. Although this is not necessary by the letter of the law,
Rav Shlomo Zalman Auerbach would, in fact, advise this method.36
This stringency only applies if one is using a thin material such as aluminum foil to cover the counters. If,
however, one is using a thick material to cover one’s counter, one need not be strict to kasher the counter before
covering.
The reason for covering after kashering is in case the kashering was not done in the best way. (It is best
to kasher a countertop with a hot stone or iron in addition to the hot water. This is not possible on all
countertops.)
The reason for kashering despite the fact that it will be covered is in case the liquid gets underneath the
covering. If a hot pot is then placed on top of that area, it can heat up the liquid, and this can extract the
chametz from the countertop and pass it through the cover into the pot (if there is also liquid between the
35
Halichot Shlomo, Pesach 36
Ibid
7
cover and the pot). When there is liquid and heat connecting two utensils, taste can be transferred.
Whereas if the covering is thick, even if liquid gets underneath the covering, the pot will not be able to
heat it up.37
Immersing New Utensils
One who purchases new utensils for Pesach should make sure to immerse them in a Mikvah before using them.
For more on this topic, see, http://www.chabad.org/library/article_cdo/aid/1230791/jewish/Immersion-of-
Vessels-Tevilat-Keilim.htm
Seder Shopping and Preparation List
Matzah: It is best to use handmade Shmurah Matzah throughout Pesach. If this is not possible, one
should purchase Shmurah machine-matzah. If this is not possible, and one is purchasing
regular machine matzah, one should make sure that there is reliable Rabbinic supervision on
the Matzah.
Some people prepare plastic baggies that contain one kezayit of matzah for each participant of
the Seder. This is to save time during the Seder when one would have to take time to measure and distribute
these. (See below for the volume of a kezayit.) These baggies should be kept on the side rather than on the
Seder table itself during the recitation of the Hagaddah.38
Maror:
According to Ashkenazic custom, the marror (bitter herbs) may consist of either romaine lettuce, horseradish or
a combination of both. As romaine lettuce is occasionally infested with bugs, one must wash each leaf
thoroughly and check the leaves individually. The horseradish must be grated before Shabbat begins. If one runs
out of grated horseradish and needs some for the second seder, some permit to grate with a shinuy (an unusual
way) after Shabbat ends.39
According to Sefardic custom, endives may also be used.
One may not use store-bought horseradish from a jar for the Seder as these (usually) contain ingredients other
than horseradish (e.g., vinegar) that invalidate their use.
Zro’ah
The meat for the shank bone can be made from a chicken or a lamb. Chabad custom is to use the chicken neck
which somewhat resembles an arm. Some use the leg or the wing of the chicken.40
One should roast it and
(according to Chabad custom) strip off most of the meat. This is in order to ensure that no one actually mistakes
this meat for the meat of the real Korban Pesach (Pesach sacrifice). The zro’ah should be roasted over coals, an
open flame or directly above an electric burner. One should roast the zro’ah (shank bone) before nightfall.
Eggs
One should make sure to have enough boiled eggs both for every Seder plate as well as for all of the
participants to eat during the meal (according to the Ashkenaz custom).
37
I heard this from Rav Chaim Shalom Deitch, Rosh Kollel of Tzemach Tzedek Kollel in Yerushalayim 38
See Shelah, Masechet Pesachim, Ner Mitzvah, 37, who writes that one should not place extra matzah on the Seder table as one will then not fulfill the concept of removing the table by pushing away the ka’arah. 39
See Mishnah Berurah, 504, 19 that one may grate horseradish directly onto a tablecloth or a table for use on that same day. But see Shulchan Aruch HaRav, 504, 4 who is strict regarding this matter. 40
See Piskei Teshuvot 473, 1, Pri Megadim in Eishel Avraham, 473, 7
8
Charoset
The charoset is a reminder of the mortar that the Jews had to mix while enslaved in Egypt. According to Chabad
custom, the charoset is made of apples, pears and nuts (walnuts and/or almonds). The apples are reminiscent of
the apple trees that were near the fields in Egypt, as the verse says, “Under the apple trees I roused you” (Song
of Songs, 8, 5). The tartness of the apple signifies that the Jewish people’s teeth were weakened from labor.41
Wine is added later on before the dipping of the maror. (See below that one should add the wine before
Shabbat.) The wine represents the blood of the Jewish babies that were actually built into some of the walls as
bricks.42
Some say that it also represents the blood of the first plague which was a punishment for the Egyptians
having spilt the blood of the Jewish children.43
According to other customs, the charoset may include dates,
figs, and pomegranates as the Jewish people are compared to these fruit.44
In addition, many have a custom to
include strips of cinnamon and ginger in order to resemble the straw that Jewish people had to (find and) add to
the mortar they had to make.45
Karpas
According to Chabad custom, the vegetable used for Karpas should be either potatoes or onion.46
According to
other customs it may be other vegetables that are used for dipping, e.g., celery,47
parsley,48
radish,49
and any
vegetable whose bracha is Ha’adamah when raw.50
(I have heard that some people use bananas for Karpas
since their bracha is Ha’adamah. This seems to me to be incorrect. The point of having a raw vegetable is that
these are normally used for dipping. Certainly bananas are not usually dipped in salt water or in any dip. It
would seem that the only reason cooked potatoes are used, according to Chabad custom, is that there was a
dearth of raw vegetables in Eastern Europe in earlier generations.) One may not use lettuce or any of the
species that may be used for maror (see above).51
Wine
It is preferable to use red wine for the Seder. This is because red wine is considered a more important product
and because it reminds us of the blood of the murdered Jewish babies in which Pharaoh would bathe.52
One who
is unable to drink wine may dilute it with grape juice53
or simply use grape juice.54
If one will have guests at his Seder table who are not Shabbat-observant, it is best to use wine that is mevushal (cooked).
Please be aware that not all grape juices are mevushal. See http://oukosher.org/blog/consumer-kosher/kedem-mevushal-not-mevushal-update/
See also, http://www.koltorah.org/ravj/15-28_Yayin_Mevushal_and_Non-Observant_Seder_Guests.htm for a comprehensive article regarding what
makes wine mevushal.
41
Abayeh, Pesachim, 116a 42
Korban Ha’eidah, on Jerusalem Talmud, Pesachim, 10, 3 43
Pnei Moshe on ibid 44
Shulchan Aruch HaRav, 473, 32 45
Ibid, 33 46
Haggadah Shel Pesach Im Likutei Tamim UMinhagim (authored by the Lubavitcher Rebbe) But see Shulchan Aruch HaRav, 205, 1 and Seder Birkat HaNehenin, 6, 12 that the bracha on sharp onions is shehakol as these are not usually consumed on their own. See also Igrot Moshe, 1, 155 47
Responsa Chatam Sofer, end of Siman 132 48
Chok Yakov, 473, 12 49
Kitzur Shulchan Aruch, 118, 2 50
See Piskei Teshuvot, 273, 13 51
Shulchan Aruch HaRav, 473, 16. But see there 475, 22 and 23 that, if one has nothing else, he may use maror for karpas. 52
Ibid, 472, 26 53
I have heard in the name of Rav Zalman Shimon Dworkin, obm, that if one mixes two thirds grape juice with one third wine, that this is considered wine. 54
See Responsa Chazon Ovadiah (by Rav Ovadiah Yosef obm), Siman 1, that several acharonim hold that one must use alcoholic wine for the mitzvah of the four cups. But that most acharonim hold that this is not necessary. Even those who are strict would agree that grape juice is sufficient for a person who is not well and cannot have regular wine. See also, Igrot Kodesh, vol. 19, page 213 where the Lubavitcher Rebbe advised an ill person to use grape juice for the four cups of wine.
9
If one purchases wine from Israel that is from the year 2008, it may be from Shmittah produce. (Check the label.)
Although such wine is kosher, it may not be wasted. When pouring a cup of such wine, one should not make the cup
overflow. In addition, one may not use this wine for the second cup of the Seder as some of that cup is poured out. See: http://rebmordechaiwrites.blogspot.com/2009/04/spot-otzar-beis-din-wine.html
Wine Goblets
The minimum size of each of the four cups of wine should be 3.2 oz.55
Some say the cups should contain 5
ounces.56
Menu
According to Ashkenazic custom, no roasted meat or chicken should be served at the seder. This is to ensure
that no one thinks that the actual Korban Pesach (Paschal lamb), which was roasted, is being served.57
Chicken
or meat marinated and cooked in a considerable amount of liquid is considered cooked and is acceptable.
Sefardic tradition permits roasted meat as long as it is not a lamb or a goat that is roasted whole (as the Korban
Pesach was).58
14 Nissan/April 2
Thursday Evening
Bedikat Chametz (The Search for Chametz)
Immediately after nightfall (8:06 pm), we search for the Chametz (leavened bread and grain products).
The Minyan in Shul (or one that ordinarily davens Maariv with a Minyan) should daven Maariv (the evening
service) before doing the bedika (search). However, one who normally davens Maariv at home should first do the
search, and then daven Maariv.59
One who usually takes a long time to do the search should daven before the search, lest he forget to daven later.60
It is forbidden to work, eat, or even learn Torah from sundown (7:38 pm) until completing the search. If one
wishes to study Torah at that time, he should appoint someone to remind him at nightfall that he must stop his
study and search for Chametz.61
The house must be thoroughly cleaned before doing the search. (This should be done in the days and weeks
leading up to Pesach.) One should take a candle with a single wick (preferably a beeswax candle) along with a
feather and a wooden spoon and search throughout the entire house. This bedika should include garages, cars, and
businesses. One must check any room where Chametz may possibly have been brought. In a house with small
children this includes the bathrooms. Purses, pockets, children’s furniture, etc., must also be cleaned out and
checked to make sure that there is no Chametz in them.62
One should also check their medicine chest (see below).
Any area which will be sold to a gentile for the duration of Pesach (see below) need not be checked.
The front and back yards need not be checked as the assumption is that the birds would have consumed any
chametz left there.63
If one left chametz there for the birds to eat, one should check that area at the time of the burning of chametz to
make sure that the birds actually consumed (or removed) the chametz.64
55
This conforms with the view of Rab Avraham Chaim Na’eh as well as that of Reb Moshe Feinstein 56
Chazon Ish, O.C. 39 57
See ibid, 476 58
See Mechaber, O.C. 476, 1 59
Shulchan Aruch HaRav, 431, 6 – 8. This based on the principle of Tadir Veshe’eino Tadir, Tadir Kodem (something that is more common precedes something that is less common). 60
Igrot Kodesh, 2, pg. 344 61
Shulchan Aruch HaRav, ibid, 5 and 6 62
See ibid, 433 63
Ibid, 28
10
Shuls and study halls (Batei Knesset and Battei Midrash) must be checked with a Bracha. This is the
responsibility of the shamash (shul attendant) or whoever is in charge of the Shul.65
o It is best for the shamash (or whoever is charged with checking the shul) to refrain from eating before
doing the bedikah.66
Any Chametz that will be eaten, up until Friday morning, should be put away in a designated secure area before
the search begins.67
Before the search, it is customary to place 10 pieces of bread wrapped in paper in different parts of the house.68
o The reason for this custom is to ensure there will be some chametz found during the checking. This in
turn ensures that that one will burn the chametz the next day and nullify the chametz at that time.
o In addition, since chametz represents the Yetzer Hara, we put out these pieces to symbolize that no one
should be so presumptuous to say that they have conquered their Yetzer Harah and that they have no evil
desires. Anyone who thinks that they are perfect has not even begun to serve G-d.69
o The number 10 corresponds to the 10 levels of evil that we ask G-d to eradicate from the world as well as
the 10 makot (plagues) G-d brought upon the Egyptians and will bring upon our enemies in the future.
G-d will also usher us into 10 corresponding levels of holiness.70
Those who hide these pieces should make sure to remember where they are hidden in case the one checking has
difficulty finding them.
Before beginning the search we recite the Brachah “Asher Kidshanu B’mitzvotav V’tzivonu Al Biur Chometz.”
o We make the Bracha – “al biur chametz - on the destroying the Chametz” rather than “al bedikat chametz
– on the checking of chametz” because the objective of the checking is to find and destroy the chametz.
o We do not recite the blessing of shehechiyanu on this mitzvah since it is a mitzvah that is performed in
preparation for the Yom Tov (holiday). It is therefore included in the shehechiyanu blessing which we will
say on Yom Tov.
Some have a custom to wash their hands before reciting this Bracha.71
One may not talk between saying the Brachah and the start of the Bedika. It is preferable not to talk throughout
the entire search unless it is something pertaining to the search.
o One who goes to the bathroom in the middle of the Bedikah should say the blessing of Asher Yatzar and
not delay the blessing until later.72
One should say the Brachah in the room where he will begin his search. If many people will participate in
checking the house, they should all hear the blessing and start checking near that location. They may then spread
throughout the house.73
It is proper for all (male) household members to personally participate in the checking of at least one area.
Although by the letter of the law, one may rely on the checking of a child under Bar Mitzvah, it is best not to do
so.
Following the search, the Chabad custom is to tie a string around the bag containing the Chametz. One should put
the feather, the remains of the candle, and the wooden spoon, in the bag as well. The handle of the spoon should
protrude from the bag. The bag should be put away in a secure place until the next morning, at which time it
should be burnt (see below).74
Searching Your Heart
64
Ibid 65
Ibid, 36 66
See sources cited in Piskei Teshuot, 431, 6 67
Ibid, 434, 1 68
Ibid, 432, 11 69
Ta’amei HaMinhagim in the name of the Avodat Yisrael (the Kozhnitzer Maggid) 70
Ibid, in the name of Kav HaYasher 71
Shulchan Aruch HaRav, ibid, 12 72
Kovetz Mibait Levi, 1 cited in Piskei Teshuvot, 432, 1 73
Ibid, 1 - 9 74
Sefer HaMinhagim, Chabad
11
The Talmud says, that when checking for chametz, if there is hole in the wall that is too high or one that is too deep so that
the hand cannot reach there, one should simply nullify the chametz in his hear and that is sufficient.
The search for chametz symbolizes our search for negative actions and traits within ourselves. A person may say, “How
can I possibly correct all my mistakes and sins if I don’t remember all of them.” The Talmud alludes to this by saying
whatever you cannot reach, you need only nullify in your heart. This means that one does not need to actively repent on
the misdeeds that he cannot remember. One need only repent on the sins that he is aware of. G-d, who knows all of one’s
misdeeds from the day he was born, considers that since we did our best and repented on the sins that we recalled, had we
remembered the others, we certainly would have repented on those as well. He therefore forgives us for all our sins.75
Bitul Chametz – Nullifying the Chametz
Following the Bedika one should recite Kol Chamira (nullification of Chametz) which is found on page 406 in the
Siddur. In this paragraph, one declares ownerless (hefker) any Chametz not found during the search. It is of
utmost importance to understand the meaning of Kol Chamira. If one does not understand the Aramaic, one
should say the declaration of Kol Chamira in a language that one does understand.
The text in English is: “All kinds of chametz or yeast that is in my possession, that I haven’t seen or that I haven’t
eliminated, should be considered nullified and ownerless, as the dust of the earth.”
Forgot to Check
If one forgot to check any of the above areas, one should do so on Friday morning or even during the holiday of
Pesach itself (but not on Shabbat, as a candle is muktzeh on Shabbat). One should say a bracha before this second
checking. Any chametz found on the actual Yom Tov or Shabbat days (Shabbat, Sunday, Friday and the following
Shabbat) should be covered immediately (but not moved as it is muktzah), and on Chol HaMoed (April 6 – 10) it
should be burned.76
Going Away for the Holiday?
If one is at a hotel for Yom Tov, one must check the room in which he is staying. If one arrives with time to check
on Thursday night or early Friday morning, one should do so with a bracha, a candle or flashlight, as well as with
the ten pieces of bread, recite the kol Chamirah etc.
If one arrives on Friday, Erev Pesach, after the time of burning chametz or during Chol HaMoed for that matter,
one still must check with a bracha, but should not put out any bread as it is forbidden to possess any bread after
the time for burning chametz.
If one checks into a hotel room on Chol HaMo’ed, one should check the room immediately upon arrival with a
candle after saying a bracha.77
Day of Erev Pesach
14 Nissan/April 3
Friday
We do not recite the prayer of Mizmor LeTodah on this day. This is Psalm 100 that is normally recited in the
morning prayers after Baruch She’omar. Since this paragraph corresponds to the thanksgiving offering which
could not be offered on this day, it is omitted. (The thanksgiving offering included 10 loaves of Chametz and
could therefore not be offered on Erev Pesach when there is very little time to eat Chametz.)78
Taanit Bechorim (Fast of the Firstborn)
75
Ta’ami HaMinhagim, citing the Avodat Yisrael 76
See Shulchan Aruch HaRav 446 77
See ibid, 437 78
Shulchan Aruch HaRav, 51, 1
12
It is customary for all firstborn males (of either or both parents) to fast in commemoration of the miracle of G-d’s
saving the firstborn Jews in Egypt.
If one partakes in a Seudat Mitzvah (Brit Milah, Pidyon Haben or Siyum (completion of a Talmudic Tractate)),
one becomes exempt from fasting.
If one is not a firstborn, one must fast (or take part in a Siyum) on behalf of one’s firstborn son who is too young
to fast. If one is a firstborn and has a firstborn son under bar Mitzvah, some say that the mother should fast (or
hear a siyum etc.) in the place of her young son. Some say this is not necessary. If the fast is difficult, one may
rely on the lenient opinion.79
It is forbidden to eat or drink from dawn (6:02 am) until participating in the Siyum.
Eating Matzah and Other Seder Victuals
It is forbidden to eat Matzah on this day as this is not yet the time of the mitzvah, and eating would diminish the
importance of eating it at the proper time.80
Some have the custom to refrain from eating Matzah from the beginning of
the month of Nissan.81
Others refrain from after Purim.82
One may eat cooked Matzah (e.g. kneidelach) on Erev Pesach.83
One who does not eat gebrochts should not eat this after
11:13 a.m.
Some say one should not eat baked products made with matzah meal on this day as these would be Hamotzie if one were
to eat large quantities of them.84
One may eat egg Matzah until 11:13 a.m. Sefardim may eat egg Matzah on Erev Pesach and throughout Pesach. (But
should not eat more than the size of an egg (k’zayit) in the late afternoon, see below.)
It is the Chabad custom not to eat any of the ingredients of the Maror and Charoset on Erev Pesach or the first day of
Yom Tov until after Korech of the second seder (except of course at the first Seder).85
Ashkenazim do not say Mizmor LeTodah (following Baruch She’amar) during the morning prayers of this day nor during
Chol HaMo’ed Pesach.86
This prayer corresponds to the thanksgiving sacrifice (Todah) which included leavened bread
and was therefore not sacrificed during Pesach nor on Erev Pesach.
Sefardic custom is to recite this prayer both on Erev Pesach and on Chol HaMo’ed Pesach.87
Pet Food on Pesach
Many pet foods contain Chametz. One should either get rid of or sell any pet food
that may contain chametz before 12:16 pm on Monday, Erev Pesach. Please click here for
a list of Kosher for Pesach pet food: http://www.star-k.org/kashrus/kk-passover-petfood.htm
One may feed his pet kitniyot (legumes, see below) on Pesach.
One should wash out his pet’s feeding bowl and/or cage to ensure that there is no
actual chametz there.
If one is leaving his pet in the care of a gentile for Pesach, he should provide the gentile with kosher-for-
Pesach pet food as one may not benefit from Chametz on Pesach.
If this is impossible, he should sell his pet to a gentile. Speak to a competent rabbi regarding this.
When purchasing chametz pet food after Pesach, one should make sure not to purchase from a Jewish-
owned store that did not sell their chametz until sufficient time has passed for their stock to turn over..
79
Ibid, 470, 5 80
Ibid, 471, 4 81
Ba’er Heitev, 471, 5 82
Sha’arei Halacha UMinhag, 2, page 82 83
Shulchan Aruch HaRav, 471, 8 84
Piskei Teshuvot, 471, 3 quoting Shevet HaLevi, 8, 117 85
Shulchan Aruch HaRav, ibid, 11 and 12, Sefer HaMinhagim, pg. 37 86
Rama, O.C. 51, 9 87
See Shiyurei Knesset HaGedolah, quoted in Ba’er Heitev on ibid, 10, Yalkut Yosef, 51, 32
13
Cosmetics Any cosmetic product that is not fit for consumption by a dog does not need to be kosher for Pesach. Some
people are strict and try to use products which are chametz- free.88
Certainly it is proper to be strict regarding anything which may be ingested such as lipstick or toothpaste.
See: http://issuu.com/star-k/docs/pesachbook_finalabridged?e=9357117/11664348 for more information in this regard.
One who is strict should sell one’s perfumes, deodorants and any other cosmetic product that may contain
chametz to a non-Jew before Pesach or (preferably) authorize the rabbi to do so.
Medication
There are three levels of sick people that have differing halachot regarding the medicines they may take. One should
discuss the specifics of their case with a competent rabbi.
Dangerously Ill
One who has a life-threatening condition should continue to take the necessary medication even if it
contains chametz.
If available, it is best to switch to a similar medication that does not contain chametz or to a tablet that
can be swallowed instead of chewed. Seriously Ill
One who has a serious illness that is not life-threatening may take medication that is swallowed as a pill
or tablet even if it contains chametz.
Certainly, if a non-chametz alternative can be found, this is preferred.
A person in this situation may not ingest chewable tablets or a liquid medication that contains chametz.
He may, however, take medication that contains kitniyot.89
Slight Illness
One who is healthy or one who has a minor ailment may not swallow or ingest a pill that may contain
chametz or a majority of kitniyot.90
In general, one who has only a slight illness may not take medicine on Shabbat or on the first day of
Yom Tov for fear that this may lead to his grinding herbs to make more medicine.91
He may take
medicine on the second day of Yom Tov.92
Click here and scroll to page 102 for a list of medications that may contain chametz.
One should consult a competent rabbi regarding their specific medicinal needs on Pesach.
Kitniyot93
88
The Piskei Teshuvot, 442, 2 and 4 brings several reasons for this stringency:
Some say that “anointing” is like drinking (Taz, Y.D. 117, 4)
If the item is edible to a “rough” person, some say it is proper to not own this (Minchat Elazar, 5, 34)
Some say that if the chametz can be removed from the product and restored to its edibility, it is still considered chametz
If the product was made specifically for a use other than consumption, some say it has the status of chametz even if it is not edible (insofar as one may not own it) [Responsa Sho’el UMaishiv, Mahadurah Kammah, 1, 143].
89 Mishnah Berurah, 453, 7
90 See Shulchan Aruch HaRav, 453, 5
91 See O.C. 328
92 See Shulchan Aruch HaRav, 496, 5
93 See Ibid 453, 3 - 5
14
Although legumes (kitniyot) are not and cannot become chametz, the early Ashkenazi authorities forbade their
consumption on Pesach.
Several reasons are given for this custom.94
Since kitniyot are cooked in ways similar to how the five grains are cooked. If one would be allowed to
cook kitniyot, one may think that one may also cook the five grains in similar ways.
These foods are often made into flour. Were one allowed to cook with these flours, it may lead to
cooking with the flours of the five grains which is absolutely forbidden.
Legumes and the like are often processed on equipment that is used for the five grains. It is therefore
likely that there are some of the five grains mixed in with the legumes and other grains.
In addition, there are some types of grains that are in fact subcategories of the five grains listed above.
They are able to become chametz. Not everyone is aware, however, that these are actually part of the
five grains. In order to prevent from this mistake leading to a severe transgression, the sages forbade the
use of all legumes and grains.95
Definition of Kitniyot
Kitniyot is defined as a food of which only the seed is consumed and is cooked in a manner resembling the
cooking of grains. If the food is a vegetable that is eaten, neither the vegetable nor the seeds of the vegetable are
considered kitniyot.
Several examples of Kitniyot are rice, millet, buckwheat, corn, peanuts, peas, sesame seeds, and all beans.
In Case of Illness
As mentioned above, one who is unwell may eat kitniyot if this is necessary. Similarly, one may feed small
children kitniyot that is otherwise kosher for Pesach, if this is necessary for the child’s health.96
In this case, one
should prepare these foods on utensils that are not used by the rest of the family.97
Quinoa
Most of the rabbis I have consulted with, concur, that quinoa is considered kitniyot. 98 Some authorities disagree
and do not consider it kitniyot.99
If one holds by this opinion, one must check the quinoa very carefully to ensure
there is no grain mixed in it.
One may own kitnoyot on Pesach although they may not consume it.100
Sefardic Custom
Most Sefardic communities did not accept the prohibition of Kitniyot. Despite this, before eating legumes on
Pesach, a Sefardi must thoroughly check them to ensure that there is no grain mixed in. Because of the
difficulty in checking rice properly, some Sefardic communities do not consume rice on Pesach. 94
Hagahot Maimoni, in the name of the Sema”k, quoted in the Bait Yosef, ibid 95
Biur Halacha, 453, D.H. Veyesh Osrim, in the name of Rabbeinu Mano’ach 96
Piskei Teshuvot, 453, 9 97
Responsa Maharm Shik, O.C. 241
98
The following Rabbanim ruled that quinoa is kitniyot: The Badatz Eidah HaChareidit in Yerushalayim, Rabbi Avrohom Zvi Wosner of Monsey, Rabbi Yeruslavski of Nachalat Har Chabad, Rabbi Moshe Landau, chief rabbi of Benei Berak, the Rabanim of the Bait Hora’ah of Rav Moshe Shaul Klien in Benie Berak and several other Chabad Rabbanim I asked.
Two Chabad Rabbanim as well as the OU and the Star K rule that it is not kitniyot.
There were three Chabad Rabbanim who said that it is a doubt and it is proper to be strict. 99
Based on Igrot Moshe, 5, 63 100
Shulchan Aruch HaRav, 453, 5
15
If the husband is Sefardic and the wife Ashkenazic or vice versa, the family should follow the custom of the
husband. 101 It would not be proper for her to be strict with herself as she would then not be allowed to cook for
her husband on Yom Tov (see Kaf HaChaim, 453, 16 and 17).102
Community Customs
One who is a member or a particular community that has accepted a certain stringency (chumrah) upon itself is
not permitted (for as long as he is a member of that community) to stop keeping that stringency.103
Family Customs
One whose family has a certain stringency is not obligated to keep that stringency when he or she becomes an
adult. If, however, one did continue to keep that stringency after becoming an adult, he is obligated to follow
it.104
When a couple gets married, the wife should accept the husband’s stringent customs. She may also follow the
husband’s lenient customs even if they are more lenient than the custom of her own family. Some say that she
must do a hatarat nedarim (annulment of vows) to permit these. Some say that she should accept all of the
husband’s customs, both the ones that are more lenient and those that are more strict.105
Burning of the Chometz106
The latest time for eating chometz on this day is 11:18 a.m.
One should burn the chametz before 12:21 p.m.
After burning the chametz, one should recite Kol Chamira This paragraph declares ownerless
all chametz, whether one knows of its existence or not.
One who does not understand this text, should recite it in a language that he understands. At
this time, we also say a prayer that just as we burn the chametz, so too G-d should eradicate all evil
from our hearts and from the entire world.
The English text of this bitul is: “All kind of chametz or yeast that is in my possession,
whether I have seen it or not, whether I have destroyed it or not, should be considered nullified and ownerless, as
the dust of the earth.”
At this time, one should check his pockets and the pockets of his children to be certain that they contain no
chametz.
Baking Matzot Mitzvah
It is considered a special mitzvah to bake the matzot for the Seder plate on Erev Pesach in the afternoon.
This is the time that the Jewish people would sacrifice the Paschal lamb in the Temple era. The Rebbe
Rashab (the fifth Lubavitcher Rebbe) would personally supervise the baking of his matzot in the
afternoon of Erev Pesach. Those baking the Matzah as well as the Rebbe would recite the Hallel at this
time (as the Jews did when sacrificing the Paschal lamb), but the Rebbe would interrupt as needed to give instructions
regarding the baking of the matzot.107
Haircuts
It is proper to get a haircut (and cut one’s nails, if needed) on this day in honor of Yom Tov.108
One should endeavor to do
this before midday (1:23 p.m.), as the half day after midday until the evening is a minor holiday – the time that all of
101
Tashbetz, 3, 179, Igrot Moshe, O.C. 1, 158 102
Yesodei Yeshurun, 6, pgs 239 and 240 103
Biur Halacha, 468, D.H. Vechumrei See Piskei Teshuvot, 468, 12 as to the definition of “community” in the modern era. 104
Pitc’chei Teshuvah, Y.D. 214, 5 105
See Piskei Teshuvot, 468, 11 for the sources of these opinions. 106
See Shulchan Aruch HaRav, 445 107
HaYom Yom, Nissan 14 108
Ibid, 529, 2
16
Israel would sacrifice the Pesach lamb. If the barber is a gentile, one may receive a haircut from him after midday as well.
In addition, if one forgot to cut his nails in the morning, one may do so after midday as well.109
Work
For the above reason, from midday it is forbidden to work.
Another reason that work is prohibited is to ensure that everyone will have time to destroy their chametz and
prepare their matzah and other Seder needs.110
Some have a custom not to work in the morning as well.
Any type of work permitted on Chol HaMo’ed (see below) is also permitted at this time.111
Gentiles at the Seder Table
One may not invite a non-Jew to a Yom Tov meal unless Shabbat coincides with that Yom Tov. The reason for
this is that one may inadvertently cook for the non-Jew on Yom Tov which is forbidden. On Shabbat, when one
may not cook for anyone, it is permitted to invite a non-Jew.112
If the non-Jew comes without being invited, one
may feed him on a regular Yom Tov as well, but one may not cook or heat up food for him. There is no
distinction between the Pesach Seder and other Yom Tov days in this regard.
Although a gentile may not participate in eating the Paschal lamb in the era of the Holy Temple,113
there is no
specific prohibition for a non-Jew regarding eating anything at the Seder table.
In order to commemorate the Paschal lamb, it is not considered proper to share the matzah (or the other foods)
from the actual Seder plate with a non-Jew.114
When to Prepare?
Although, technically, checking the romaine lettuce for insects, setting the table and some of the other
preparations for the Seder may be done on Yom Tov, it is best to do these beforehand in order to begin the
Seder as soon as possible. This is particularly important to ensure that the children not fall asleep and miss the
Seder.115
Since the first Seder is on Friday night this year, one must certainly grate the horseradish before Shabbat
begins.
In addition, one should not only make the charoset before Shabbat begins, but should also mix the wine
into it before Shabbat as doing so on Shabbat may be considered losh – kneading – which is
forbidden.116
One who forgot to do this before Shabbat may do this on Shabbat with a shinuy – unusual
method, i.e. he should mix it with his finger or by shaking the bowl. In addition, one should add a
considerable amount of wine so that the mixture is thin rather than thick.117
One who is careful
regarding gebrochts (not mixing matzah and liquids) should keep some dry charoset to use for the
korech sandwich.
It is also recommended that one make the salt water for the karpas before Shabbat. If one did not do so,
he may do so on Shabbat, but he may only make a small amount – enough for the first Seder only.118
One should light a 25-hour candle before Shabbat begins so that he will have a flame with which to
kindle the Yom Tov candles on the second night of Yom Tov.
109
Ibid, 468, 4 and 6 110
Ta’amei HaMinhagim in the name of Rashi, Pesachim 50a 111
See ibid, 9 112
Orach Chaim 612:1, and Shulchan Aruch HaRav, 2 113
See Exodus 12:43. 114
Kaf HaChaim, 558:19 citing the Shelah 115
Shulchan Aruch HaRav, 472, 1 116
Ibid, 473, 33 117
See O.C. 321 and Ketzot HaShulchan, 130, 2. It has been pointed out that in Shulchan Aruch HaRav, ibid it does not state that the mixture must be loose and that it would seem that the Alter Rebbe was relying on the fact that he writes to see Siman 321. 118
Ibid, 473, 19
17
Erev Pesach in the Afternoon
It is best for men to go to the mikvah to purify themselves before the Yom Tov. This is a Segulah to be
able to daven with deep contemplation and spiritual inspiration.119
One should not eat more than a small snack during the last quarter of the day (after 4:30 pm in Miami)
in order to have an appetite for the matzah etc. Nor should one drink a small amount of wine or grape
juice after this time.120
After Minchah, one should recite the “Order of the Pesach Offering” (page 407 in the new Chabad
Siddur). By studying about the Pesach sacrifice, it is considered as if we actually brought it.
A G-d fearing person should say this in the proper time in order that the reading of it should be
considered as if he sacrificed it. He should be troubled about the Churban (destruction) of the Bait
HaMikdash (Holy Temple) and plead with the Almighty that it be rebuilt speedily in our days, Amen.121
The First Seder Night 15 Nissan/ April 3
Friday night Candle-lighting time is 7:20 p.m.
The following two Brachot are recited: 1) L’Hadlik Ner shel Shabbat veshel Yom Tov; and 2) Shehechiyanu.
Kabalat Shabbat and Ma’ariv
The Chabad custom is to begin Kabalat Shabbat from Mizmor LeDavid (psalm 29). The Ashkenaz custom is to begin
from Mizmor Shir LeYom HaSabbat (Psalm 62).
When praying ma’ariv on this night, one should recite the Amidah for the Shalosh Regalim (festivals- pg. 331 in the new
Chabad Siddur) with the inserts for Shabbat.
After the Amidah, the Chassidic custom is to recite the complete Hallel, along with its Brachot, followed by Kaddish-
Titkabel and Aleinu.122
This is also the Sefardic custom.123
It is a custom that is mentioned in ancient texts.124
The reason for this custom is that we cannot say a blessing on the Hallel in the Haggadah since it is divided and recited in
two parts. The blessing that we recite on the Hallel after davening serves to cover the Hallel in the Haggadah.125
The general Ashkenaz custom is to not recite Hallel in shul.126
The Seder
It is proper to start the Seder promptly in order that the children remain awake for the Four Questions (and the
answers).
The Chabad custom is to make one’s Seder plate at night upon returning from shul.
Chabad custom is to place the items of the seder plate (e.g., the marror, karpas, zero’ah and egg) directly on the
top of the three matzot (understandably with a cloth or napkins as separation).127
A cloth separation is also placed
119
Sefer HaMinhagim Chabad, pg. 25 120
Shulchan Aruch HaRav 471, 2 121
Siddur HaRav 122
Ibid 123
O.C. 487, 4 124
See Masechet Sofrim, 20, 8, Yerushalmi, Brachot, 1, 5 as interpreted by Tosfot D.H. Yachid, Brachot, 14a 125
Ta’amei HaMinhagim, citing the Chok Yakov 487, 8 126
Rama, O.C. ibid 127
Otzar Minhagei Chabad, pg. 129
18
between each matzah. The actual Ke’arah (Seder plate) should be placed underneath the matzot.128
The Matzot selected should be somewhat concave and should be placed in such a way that they resemble a kli
(receptacle).129
It is sufficient, according to Halacha (Jewish law), that the leader of the Seder have a Seder plate. It is customary,
however, in some Chassidic communities that every man or boy over the age of 13 have his own Seder plate.130
Some have the custom that the leader of the Seder wears a Kittel during the Seder. Since the Seder night is a very
festive occasion, we temper this with a reminder that we are mortal.131
This is not the Chabad custom.132
One should recite Sholom Aleichem, Eshet Chayil, Mizmor LeDovid etc. in an undertone.
The Four Cups Several reasons are given for the Rabbinic enactment to drink four cups of wine at the Seder table.
133
The cups correspond to the four expressions of redemption found in Exodus 6. These are ְלִתי ְוהֹוֵצאִתי ְלִתי ְוִהצַּ ְוָגאַּ
and ְחִתי And I will take them out, and I will save them from labor, and I will redeem them, and I will take“) .ְוָלקַּ
them to me.”) The first cup corresponds to ְחִתי as it discusses the fact that G-d (And I will take them to me) ְוָלקַּ
chose us as a people. The second cup, which discusses the story of the Exodus, corresponds to ְוהֹוֵצאִתי (And I will
take them out). The third cup that is recited over the Grace after Meals, which discusses G-d’s beneficence
towards the Jewish people, corresponds to ְלִתי which discusses freedom (And I will save them from labor) ְוִהצַּ
from physical labor. The final cup, recited over the Hallel, corresponds to ְלִתי since in ,(And I will redeem) ְוָגאַּ
Hallel we praise G-d for all the redemption he has brought to the Jewish people.
In addition, the four cups correspond to the four positive behaviors which the Jews exhibited in Egypt in the merit
of which we were redeemed. These are: We didn’t change our language or our names, we did not intermarry, and
we did not slander each other.134
Kadeish (Kiddush)
The Kiddush of this night begins with Yom HaShishi and includes the special additions for
Shabbat.
The minimum size of each of the four cups of wine should be 3.2 oz. (See above)
All the mitzvot of the Seder apply equally for men and women except that it is not
obligatory for women to lean while eating or drinking etc. (See below as to the reason for this.)135
o The reason for this is that the women played a prominent role in the redemption since it was in
the merit of the righteous women that we were redeemed from Egypt.136
Women who recited Shehecheyanu while lighting the candles should not repeat it when saying Kiddush.
One should drink the wine while reclining on the left side (see below).
128
Sefer Haminhagim Chabad, pg. 38 based on the writings of the Arizal. In the Rebbe’s house, only the Rebbe would have a (silver) ka’arah, while the others would place their matzot on a cloth (Haggadah of the Lubavitcher Rebbe). In one’s own home, one should place their matzot on a plate (ka’arah) as explained. 129
Hagaddah of the Lubavitcher Rebbe 130
It has been suggested that the reason for this is that, in those circles, the participants say the Haggadah themselves rather than simply listening to the leader of the Seder (see below). As such they are considered “independent” and need their own Seder plate (Otzar Minhagei Chabad, Nissan, page 14, based on Shulchan Aruch HaRav, 473, 24) 131
Taz, 472, 3 132
Ibid 133
Ta’amei HaMinhagim based on Shemot Rabbah and Chessed LeAvraham 134
Ibid citing the Benei Yissachar. He goes on to say that the first cup corresponds to the names as in Kiddush we are referred to as the Benei Yisrael. The second cup corresponds to the language as we recite the Haggada using our power of speech. The third cup corresponds to the purity in marriage since it is recited over the blessing after bread and bread can be a symbol for marriage. The fourth cup corresponds to the fact that we did not slander each other as we recite Hallel over it in which we say that the nations speak slanderously, but the Jews do not (see Psalm 115). 135
Shulchan Aruch HaRav 472, 25 and 10 136
Magen Avraham, 472, 16
19
For the four cups, it is preferable to drink the entire cup of wine. If this is difficult, it is proper to drink at
least a majority of the cup, or at the very least, the amount of one cheek full. For the fourth cup, one
must drink at least 3.2 ounces in order to be able to recite the blessing of Al Hagefen (the blessing said
after wine).137
It is preferable that one use wine for all four cups. If this is difficult, one may mix the wine with grape
juice. If this is also difficult, one may use grape juice.138
One who needs to, may add up water up to the
amount of one third of the cup. This is provided that the mixture will still taste like wine or grape
juice.139
One who is allergic to wine and grape juice may use an important beverage of the country (that is kosher
for Pesach) for his four cups.140
An example of this would be warm tea or coffee.
Leaning141
In ancient times, it was customary for royalty to eat while reclining. Since we celebrate our redemption
on this night, we dine like royalty, while leaning. Some say that since today even the royalty doesn’t
recline while eating, that we no longer need to do this. For this reason, women are not particular to lean.
In addition, in some cases, men may also rely on this opinion if they forgot to lean (see below).
One should lean to the left as leaning to the right while eating can be dangerous. For this reason, even a
left–handed individual (for whom it is easier to lean to the right) should lean to the left.
One should prepare his chair in a comfortable and royal manner as befitting a free man. In addition, this
will ensure that one will be able to lean comfortably (e.g., use a pillow).
In some cases if a man forgets to lean, he need not repeat that mitzvah. The details of this are as follows:
o It is best to have in mind that one might drink in-between the first two cups if necessary. Then if
one forgets to lean while drinking the first cup, they may drink another cup while leaning.
o If one forgot to lean when drinking the second cup, one should drink another cup while leaning.
o The same applies to one who forgot to lean when eating the Matzah.
o If one forgot to lean while drinking the 3rd
or 4th
cup, one should not drink another one. Also,
one who forgot to lean while eating the Afikoman should not eat it again.142
o For Sefardim, the Halacha is that if one forgot to lean, one must repeat that mitzvah, no matter
which mitzvah it is.
Urchatz143
We wash our hands (as for bread); however, we do not recite the Brachah. (See the footnote
regarding one who forgot and said a bracha.) This is because the water into which we dip the
Karpas can become tameh (ritually impure) from hands that are not washed in this ritual manner.144
137
Shulchan Aruch HaRav , ibid, 19 138
See ibid, 272, 2 and above note 54 139
See Seder Birkat HaNehenin, 7, 6 140
Mishnah Berurah, 472, 37 141
See Shulchan Aruch HaRav 472, 7 - 15 142
See Mishnah Berurah, 472, 22 that one may not eat the Afikoman twice. 143
Shulchan Aruch HaRav, 473, 19 144
See Sichot Kodesh, 5719, Sichat Acharon Shel Pesach, 9, where the Lubavitcher Rebbe said that one who forgot and recited the blessing should eat the Matzah at this point and then continue with karpas, maggid, maror, and korech. The Kaf HaChaim (473, 107) quotes authorities who say that one should continue the Seder as usual. Some say that one should be careful not to touch anything that would contaminate their hands and then they need not wash again for the matzah. In this way, the blessing on the first hand washing is not in vain. Others say that they should continue the Seder without any change and rely on the opinion of the Rambam who rules one should say a blessing when washing one’s hands before eating wet vegetables.
20
In truth, one should wash his hands in this manner during the year as well before consuming foods dipped in
water or certain other liquids. Even one who is not particular about this during the year must do so on this night
in order to get the children’s attention so that they ask why we are doing things differently on this night.
It is best to not talk between this washing and the eating of the Karpas.145
Karpas146
The custom in Chabad is to use onion or potato. Other customs include celery or parsley
or other vegetables normally used for dipping (see above).
Before eating one should say the Brachah “Borei P’ri Ho-Adomo” while having in mind
the Maror (horseradish) and the Maror of the Korech (sandwich).
We dip the Karpas in salt water prior to the Brachah.
o The Sar Shalom of Belz explained that the reason we dip the Karpas in salt water is that the
Karpas represents the 600,000 who labored in Egypt. (כרפס stands for 60 – ס groups of 10,000
who worked in פרך- backbreaking labor.) The salt water represents the Nile river in which the
Jews immersed after being circumcised in preparation for eating the Paschal sacrifice.147
Chabad custom is not to recline while eating the Karpas.
One should eat less than a k’zayit (1 oz.). This is in order that one should not have a question as to
whether or not it is necessary to recite an after-blessing (bracha acharona).
If one did eat a kezayit, one should nevertheless not recite a bracha acharona.
Yachatz148
One should break the middle matzah. The larger piece is wrapped up and put aside to be
used as the Afikoman.
The Chabad custom is to break the matzah while it is covered by the matzah cover and to
break this piece into 5 pieces. The number five has kabalistic significance. One year, the Rebbe
Rashab accidentally broke the larger piece of the middle matzah into six pieces. He only put five of the
pieces aside for the Afikoman.149
The Chabad Rebbes would keep the Afikoman in between two of their pillows.150
In some communities, the children steal the Afikoman and the adults then “buy” it back. This is done in
order to keep the children awake and involved in the Seder.
It is not Chabad custom for the children to steal the Afikoman. 151
The reason for this may be that we do
not want to accustom the children to a behavior that is usually forbidden.
The smaller piece of the broken matzah is left at the Seder table. This is the Matzah over which the
Haggadah is recited as it broken and thus resembles poor man’s bread.
145
It is arguable as to whether one may or may not talk at this point. The Lubavitcher Rebbe was particular not to talk after Urchatz. We see this because the Rebbe would say the Simanim (kadesh urchatz etc.) relating to each action at the seder before he would do that action. E.g., before Kiddush he would say “Kadesh” and read the Alter Rebbe’s instructions (printed in the Chabad Haggadah) regarding Kiddush. But before washing for Urchatz, the Rebbe would read both the laws of urchatz and those of Karpas. Similarly, before Rachtzah, the Rebbe would read all the way until after Korech (Hagadat Heichal Menachem, page 42, cited here). 146
Ibid, 473, 14 - 18 147
Tamei HaMinhagim 148
Ibid, 35, 36 149
Haggadah of the Rebbe 150
Ibid 151
Ibid
21
Maggid152
Some have the custom to actually lift up the matzah while reciting hei lachmah anyah to
symbolize the fact that G-d lifted the Jews up from their physical slavery and spiritual decline
(Taamei HaMinhagim).
The Chabad custom is for the adults recite the Ma Nishtanah after the children do so.
o In answer to the question of why we dip twice on this night, the Shela explains that
one dipping corresponds to the redemption which came as we dipped the hyssop twig in the
blood of the Paschal lamb. And the other dipping corresponds to the exile which was a
punishment for the sin of the brothers selling Joseph after which they dipped his coat in blood.
The leader of the Haggadah should explain the content of the Haggadah to the participants in the
language that they understand. He should be especially careful to explain the story of the Exodus to the
children.
It is not necessary for every participant to recite the entire Haggadah. It is sufficient to simply listen to
the leader.153
Some prefer to recite every word themselves. The reason for this may be that one may not
pay attention to the leader throughout the Haggadah and thus may miss important parts.
While reciting the 10 plagues, we pour off 10 drops of wine from the cup. Chabad practice is not to dip
one’s finger into the wine.
Various reasons are given for this pouring (Ta’amei HaMinhagim):
o To symbolize G-d’s finger that brought the punishment (This is according to the custom to use
one’s finger.)
o To symbolize the diminishing and weakening of the Egyptians with each plague.
o To symbolize that we would have preferred if the Egyptians repented and did not need these
punishments.
o In order to give some energy to the evil side (similar to the cows’ hair which emerges from the
Tefillin) in order that the Satan not accuse one of wrongdoing on this holy night.
If possible, one should pour the wine into a broken (or chipped) vessel. Once the pouring off is
completed, the cup should then be refilled for the remainder of Maggid.
Women are obligated to recite or hear at least the basic parts of the Haggadah. They should be
especially careful to recite or hear the following;
o The paragraph of Avadim Hayinu,
o From the paragraph Meet’chilah until Detzach Adash Be’achav
o and from “Rabban Gamliel...” until after the second cup.
Whenever one lifts the cup of wine (while saying “Vehi She’omdah”, “Lefichach” and the blessing over
the second cup,) one should cover the Matzah. This is done for the same reason that the bread is covered
for Kiddush - that the (unleavened) bread should not be shamed that the blessing or prayers are being
said over the wine and not on the (unleavened) bread.
Whenever the cup is not being lifted, the middle matzah should be uncovered. This is because the
Haggadah is supposed to be recited “in the presence” of the broken matzah which is called poor man’s
bread.
At the conclusion of Maggid, one should drink the second cup while reclining.
Page 3
Rachtzah154
One should wash his hands in preparation for eating the matzah. One should say the Brachah of “Al
N’tilat Yadayim.”
152
Shulchan Aruch HaRav 472, 37 - 51 153
Ibid, 473, 24 154
Ibid, 475, 1 and 2
22
Motzie-Matzah155
One should pick up the 2 and 1/2 matzot, recite the Brachah of Hamotzie then put down the bottom
matzah and say the Brachah of “Al Achilat Matzah.”
When saying this brachah, one should have in mind the Matzah of Korech and that
of the Afikoman.
The leader of the Seder should then take a k’zayit (olive size) from the top matzah
and a k’zayit from the second matzah, and eat them together within a three-minute period.
If that is not possible, one should eat them as quickly as possible and finish them within eleven minutes
or at the very most, within twenty two minutes. (This represents the most lenient view on a kedei
achilat peras – eleven minutes and a separate time period for each of the two kezeitm he is eating.)156
If possible, one should eat the two kezeytim at once, swallowing one at a time.
One who does not have a Seder plate is only obligated to eat one K’zayit of matzah (both men and
women). In addition, he should have a small amount of matzah from the Seder plate in order to fulfill
the mitzvah of lechem mishnah (the double loaf).
The amount of the k’zayit (size of an olive) of matzah is 1 ounce or 28 grams (approximately half of a
hand-made Shmura matzah or two thirds of a machine-made matzah).
This size represents a stringent view. The more lenient view says that one quarter of a Shmurah Matzah
or a third of a machine Matzah is a k’zayit.
One who is eating two Kezeytim, or one who has trouble eating large amounts, may rely on the more
lenient view.157
Since the matzot that are on the seder plate will not suffice for more than one or two people, additional
matzot from the package should be distributed to each participant.
Although salt should be present on the table, one should not dip the matzah in salt.
Men are required to recline while eating the Matzah.
One should not talk about matters not relating to the eating of Matzah and Maror etc. until after the
eating of the Korech sandwich. This is because the brachah of Al Achilat Matzah is also referring to
the Korech sandwich.
Maror158
Either horseradish or romaine lettuce should be used for Maror.
The Chabad custom is to use both. The advantage of the lettuce is that it starts sweet
and ends up being bitter (if left in the ground) which parallels the slavery of the Jews in Egypt. The
advantage of the horseradish is that it is actually bitter.
Another meaning of the lettuce is that it is called chasa in Hebrew. This alludes to the fact that G-d had
mercy (chas means mercy) on us and redeemed us from Egypt.159
155
See ibid, 3 - 10 156
See Sefer HaMinhagim Chabad, Laws of the Three weeks where the various opinions for this time (known as kedie achilas pras) are quoted. An additional opinion is 11 minutes at 9 seconds. The Tzemach Tzedek (Sha’ar HaMiluim, part 1, section 8 – 10) rules that this time is six or seven minutes. There is an oral tradition in the name of the Tzemach Tzedek that the time is not less than three minutes and not more than seven.
In practice, one should eat the required amount quickly without interruptions. 157
See “Halachos of Kezayis” by Rabbi P. Bodner, pg. 92 and 93 158
Shulchan Aruch HaRav 475, 11 - 14 159
Tamei HaMinhagim
23
One must eat a k’zayit of Maror (approximately three-quarters of an ounce). One large romaine leaf or
an equivalent size of smaller leaves is this size. The amount of ground horseradish that would fill a one
ounce shot glass also equals this amount.
One should dip the Maror into the Charoses and recite the Brachah of “Al Achilat Maror” while having
in mind the Maror of Korech as well.
If one did not add wine to the Charoset before Shabbat started, one should add wine before dipping the
maror into it. As mentioned above, one should add a lot of wine so that it is a thin mixture and not a
thick paste, and he should mix it in an unusual way, e.g. with one’s fingers.
Those who are careful of gebrockts (mixing Matzah and water etc.) do not add wine to all of the
charoset but rather save some dry charoset to use for the dipping of the korech sandwich.
One should not recline while eating the Maror. Since the maror reminds us of the times of suffering, it
is not appropriate to show signs of freedom while eating it.
One should eat the Maror without interrupting within three, or, if necessary, nine minutes (see above).
If possible, one should swallow the entire k’zayit at once as above.
Korech160
One should take a k’zayit from the bottom matzah and a k’zayit of Maror, dip them in the
Charoset, recite Kein Asah Hillel..., and eat them while reclining.
Those that are careful with gebrockts (mixing Matzah and water etc.) should not dip the Maror of
Korech into Charoset; rather, they should put dry Charoset on the Maror and shake it off.
If possible, one should swallow these two kezeitim at once. If one cannot do this, he should eat it within
three minutes, or if that is too difficult, within nine (or 22) minutes as explained above.
Shulchan Orech161
It is customary for Ashkenazim to begin the meal by eating the hard-boiled egg dipped
into salt water. The egg is a food of mourning. This recalls that the night of the Seder is always
the same night of the week as Tisha Be’av (the date of the destruction of the Temples) of that
year.
It is permissible to drink wine during the meal.
The Chabad custom is to be very careful not to wet the matzah. This is for fear that there may be some
unbaked flour on the matzah which may then become leavened. This is called Gebrockts. Even when
washing Mayim Acharonim (the washing of the fingertips before bentching) one who is careful about
this should not wet his lips with the water.
It is not Chabad custom to recline during the meal.
As mentioned above, Ashkenazim do not eat any roasted meat or chicken during the Seder.
Sefardim are not particular about this unless it is a complete roasted lamb or goat.
Tzafun162
Tzafun means hidden. It is referring to the Afikoman which was hidden during the
meal and during the reciting of the haggadah.163
160
Ibid, 15 - 21 161
See ibid 476 162
See ibid, 477 163
See Likutei Sichot vol. 3, pages 1016 and 1017 that the hidden Afikoman represents the power to overcome the hidden aspects of evil that may be in the depths of our souls. Eating the Afikoman, a remembrance of the Pesach sacrifice, represents the era of future redemption at which time all of the evil (including the hidden evil) will eradicated from this world.
24
Those who do not have their own Seder plate should take other matzah for the Afikoman, but should
preferably also try to have a small amount of the Afikoman that was on the Seder plate.
One should eat at least one k’zayit of matzah while reclining. If possible, one should eat two k’zeitim,
one is to commemorate the Pesach sacrifice and the other to commemorate the Chagigah sacrifice.
After the Afikoman one should be careful not to eat or drink anything except for the last two cups of
wine. By the letter of the law, one may drink water.
Preferably the Afikoman should be eaten before midnight – 1:23 a.m. This is because the Afikoman is in
the place of the Pesach sacrifice which was supposed to be eaten before midnight. (This is true for the
first night. On the second night, the Chabad custom is not to be particular regarding this.)
Some have a tradition to save a small piece of their Afikoman and keep it for protection. They also take
it with them if they are traveling.164
Beirach165
We fill the third cup of wine before reciting the Grace after Meals. The
Lubavitcher Rebbe would also fill the Kos shel Eliyohu (cup of wine for Eliyahu Hanavi)
at this time.
It is customary that the one who lead the Seder should lead the Grace after Meals. This fulfills the verse
“A generous man will bless (Proverbs, 22, 9).” Since he acted generously and invited all those that were
hungry to join the Seder, he is the one that merits to say the blessing.
During the Grace after Meals, one should remember to recite Ya’aleh V’Yavo.
Upon completing the Grace after Meals, one should drink the third cup while reclining.
Hallel-Nirtza166
While carrying a lit candle, one (or more) of the participants should open all the doors leading
from the Seder room up to and including the front door.
One should recite Sh’foch Chamot-cha while the door is open.
o The Midrash says that when Eisav entered Yitzchak’s room to receive his blessing, Yaakov was
hiding behind the door. This can be interpreted that, since it was the Seder night, Yaakov went to
open the door for Sh’foch Chamatcha. When he saw Eisav coming, he hid behind the door.
When Eisav offered his father Yitzchak the food that he had prepared, Yitzchak had to refuse
because he had already eaten the Afikoman.167
One should then complete the Haggadah and drink the fourth cup of wine. One should drink the entire
cup (or at least 3 ozs. of it) in order to say the after-bracha Al Hagefen.
It is the Chabad custom to pour the contents of the Kos Shel Eliyohu back into the bottle while singing
the song Keili Atah.
The Torah refers to the first night of Pesach as “Leil Shimurim” (a night endowed with G-d’s
protection). Because of this special protection, before retiring to bed we recite only the first paragraph of
Kriyat Sh’ma (Sh’ma and V’ahavta) followed by the Brachah of Hamapil.
If one is living in a safe area, it is customary to leave the front door unlocked so that if Elijah the
Prophet comes to announce the redemption, he will be able to enter without delay.
164
See Ba’er Heitev, 477, 4, Piskei Teshuvot, 477, 5 and sources quoted there. The Tamei HaMinhagim writes “The custom of Jewish people, which is like Torah, is that they keep a kezayit of the mitzvah matzah and they say that it is protection on the sea and on dry land. Even some gentiles ask to borrow it for curing headaches. They say that it is a tested healing method.” 165
Ibid, 479 166
Ibid, and ibid 480 167
Tamei HaMinhagim
25
First Day of Pesach
15 Nissan/ April 4
Shabbat Day We daven the Shabbat and Yom Tov davening with the Amidah of the Shalosh Regolim (pg. 331 in the
Siddur) and the inserts for Shabbat. Following the Amidah, we recite the complete Hallel (pg. 307).
After Hallel we take out two Sifrei Torah.
Eating Out
Many people have a custom to not eat in other people’s homes during Pesach as each family has its own
standards and customs on Pesach. Even someone who follows this custom may go to his parents or
children for Pesach as in this case it is considered as an extension of their own home.168
Morid HaTal169
On the first day of Yom Tov during Musaf, we stop saying Mashiv Haruach (praising G-d for making
the winds blow and the rain fall) and begin reciting Morid HaTal (praising G-d for the dew). As this is
the end of the rainy season for most of the world, it’s no longer appropriate to praise G-d for rain. Before
Musaf, the Shammes (Shul attendant) should announce the beginning of reciting of Morid HaTal. During
the repetition of the Amidah, the Chazzan recites the special prayer for “Tal” (dew) (pg. 353 in the
Siddur).
According to some customs (Nusach Ashkenaz), during the summer months we recite neither Mashiv
HaRu’ach nor Morid HaTal.
In a Nusach Ashkenaz shul, the community continues to say Mashiv HaRu’ach etc. during the silent
Amidah of Musaf. This is because it is not proper for the Shammes to announce the cessation of a prayer
for a blessing. Instead, the way the change is “announced” is by the Chazzan not saying Mashiv
HaRu’ach when he repeats the Musaf Amidah. From then on (i.e., by Mincha or if one is davening
Musaf after the Chazzan’s repetition), the community does not say Mashiv HaRu’ach.
The accompanying table summarizes what one must do if one failed to recite Morid HaTal properly:
If one forgot and said Mashiv Haru’ach instead of Morid HaTal
Where one realizes their error: What to do:
Before “Hashem” of the Brachah Return to Atah Gibbor
After words “Baruch Atoh Hashem” Say “Lamdaynee Chukecho,” and repeat from Atah
Gibbor
After Brachah - Mechaye Hameitim Repeat Shmoneh Esrei from the beginning.
If one is unsure if he said Morid HaTal or Mashiv Haru’ach, he should consider it as if he said Mashiv
Haru’ach since that is what he is used to saying. This is true for the first thirty days after this day. After
that time it is assumed that one said the correct prayer.
If one did not daven Shacharit yet, but heard the Shammes announce Morid HaTal (or he heard the
Chazzan’s repetition of the Musaf Amidah), and he is not davening with another Minyan, he should
begin saying Morid HaTal during Shacharit.170
The Second Night of Yom Tov
16 Nissan/ April 4 168
Piskei Teshuvot, 468, note 60 169
Ibid, Siman 114 170
Sefer HaMinhagim
26
Motzoei Shabbat (Sat. Evening) One may not prepare anything for the seder before 8:13 p.m.
Candle-lighting is after 8:13 p.m. One must say Baruch HaMavdil bein Kodesh LeKodesh before lighting the
candles (or doing any work that is forbidden on Shabbat). One should only light the candles from a pre-existing
flame, and one should also recite She’hechiyonu . According to Chassidic and Sefardic custom, Hallel is again
said after Maariv.
Sefirat Ha-Omer171
At the end of Maariv on the second night, we begin counting the Omer.
One should know which night he is counting before he begins to recite the Brachah.
One who forgot to count Sefirah at night should count during the next day without a Brachah. One may
then continue counting every subsequent night with a Brachah.
If one forgot to count for the whole day, he must continue counting the rest of the nights, but without a
Brachah.
If one is in doubt whether he missed a day or not, he should continue counting with a Brachah.
One should try to avoid crossing the International Date Line during the days of the counting of the Omer
as the counting of the other side of the dateline will differ from his own.
One who did cross the dateline should discuss the particulars of his case with a competent Halachic
authority.
The Lubavitcher Rebbe ruled that in such a case, one should continue counting their personal Sefirah
even if this differs from the count of the community in which he finds himself.
Based on this differing count, one may need to celebrate Shavuos on a different day than the community
in which he finds himself. On the Yom Tov days in the local community, one may certainly not do any
work, even in private.
As this is a very unusual situation, it is best to avoid it as explained above.
Mourning the Students of Rabbi Akiva
The days of the counting of the Omer also commemorate the passing of 24,000 of Rabbi Akiva’s
students. Therefore, it is customary to observe various signs of mourning at this time. These include:
o Not to shave or take a haircut.
o Not to get married.
o Not to listen to music (On Chol HaMo’ed Pesach one may listen to music).
o Not to purchase new garments (On Chol HaMo’ed Pesach one may purchase clothes that he
needs for Chol HaMo’ed or for Yom Tov).
o According to Chabad custom, it is not proper to say She’hecheyanu during the days of Sefirat
Ha’Omer except on Shabbat.
33 Days
Since the students only died during 33 of these days, it is only necessary to refrain
from these activities for 33 of these days. (This is correct according to most
customs; see below regarding the Chabad custom.)
Some refrain for the first 33 days and are lenient from the 33rd day (Lag B’Omer) and on (the 33rd day
– Lag B’omer is counted because the mourning only ceases after the daytime begins).
Sefardim follow the above custom except that they are strict on Lag B’Omer itself, and stop the
mourning only on the 34th of the Omer.
171
Ibid, 489 and 493
27
Some begin the mourning on Rosh Chodesh Iyar and continue until the three days before Shavuot.
Some begin the mourning on the second of Iyyar and continue until Erev Shavu’ot.
The Chabad custom is to observe these laws for the entire 49-day period, up to but not including, Erev
Shavu’ot.
According to the Arizal, it is best not to take a haircut until Erev Shavu’ot. Nevertheless, if one needs to
take a haircut, one may do so on Lag B’Omer.
In addition, it is permissible to get married and to listen to music on Lag B’Omer.
The Second Seder
The order of the second Seder is mostly the same as the first.
The Kiddush includes Havdalah as well. One should follow the order that is printed in the Haggadah i.e.
The blessing on the wine, the kiddush, the blessing on the candle, the blessing of Havdalah, and the
blessing of Shehechiyanu.
The Chabad custom is to look at the candles when the blessing is said on the candle but not to examine
one’s fingernails.
There is a slight change in the text of the blessing at the end of Maggid. (Min HaPsachim Umin
Hazvachim instead of Min HaZvachim UMin HaPsachim.) This has to do with the fact that there was no
Chagigah sacrifice brought when the Seder was on Motzei Shabbat.
As mentioned earlier, Chabad custom is to not be particular to eat the Afikoman on the second night
before Chatzot (midnight). One of the reasons for this is to allow more time to speak about the
haggadah and the exodus from Egypt etc.
Kriyat Shema before going to sleep is the same as on every Shabbat and Yom Tov.
Second day of Yom Tov,
Sunday, 16 Nissan/ April 5
Yom Tov ends at 8:14 p.m.
Havdalah does not include spices or a candle. This is because we were permitted to use fire on Yom Tov. In
addition, we do not receive an extra neshamah on Yom Tov as we do on Shabbat.172
Chol HaMo’ed
17 – 20 Nissan/ April 6 – 9
Monday - Thursday
It is proper to wear Shabbat clothes during Chol HaMoed.
In addition, men should drink wine on Chol HaMo’ed, and men and women should wash and eat matzah and
meat (if possible).
Prayers
VeTen Berachah173
o On Wednesday night, after Yom Tov, we begin saying “Vetain Brachah” in “Barech Aleinu”
172
Tosfot on Pesachim, ibid, D.H. Rav Amar, Rashba, quoted above in note 11 172
Likutei Sichot, ibid, page 192 But see Siach Sarfei Kodesh, vol. 4, pages 75 and 76 quoting the Avnei Nezer of Sochatshov, that Yom Tov has an additional soul as well. The reason we do not need to smell fragrant herbs after Yom Tov is because that soul never departs but rather remains with us forever. 173
Ibid, 117
28
instead of “Vetain Tal Umatar,” (page 126 for the Maariv Amidah, page 48 for the Shacharit
Amida, and page 106 for the Mincha Amidah). This means that we stop praying for rain. As
mentioned above, the rainy season is considered to have ended, so we no longer ask for rain
in our prayers.
o If one mistakenly said “Vetain Tal Umatar,” whether he realized it immediately or had
completed subsequent Brachot, he must return to the beginning of Barech Aleinu, and recite
Barech Aleinu and all the subsequent Brachot of the Shmoneh Esrei.
o If one realized his error after having completed the Shmonah Esrei, he must repeat the entire
Shmonah Esrei.
o Moreover, for the first 30 days, if one is in doubt as to whether he said Vetain Brachah or
VeTein Tal UMatar, he must repeat the Amidah or that blessing as per the above instructions.
Ya’ale VeYavo
o Ya’aleh V’Yavo (the prayer thanking G-d for the holiday) should be inserted in the Amidah
throughout Chol Hamo’ed. If one forgot to say it but remembered before beginning Modim,
he should say it there. If he remembered after beginning Modim, but still during the Amidah,
he should return to Retzei. If he remembered after completing the Amidah, the Amidah must
be repeated. This is true for the all of the daily prayers, including Maariv.
Mizmor LeTodah o Mizmor LeTodah (pg. 30 in the Siddur) is omitted from the davening by Ashkenazim during
the entire Pesach (see above).
Work During Chol HaMo’ed174
The intermediate days of the holiday should be utilized for extra prayer and Torah study.
One may not take haircuts or wash their clothes on Chol HaMo’ed.
One may wash the clothes of babies and small children who are constantly dirtying themselves.
It is customary for Ashkenazim not to cut their nails on Chol HaMo’ed. Sefardim are not strict
regarding this.
If one is particular to cut their nails every Friday, and they cut their nails on the Friday before Yom
Tov, they may do so on the Friday of Chol HaMo’ed as well.
If possible one should not go to work on Chol HaMo’ed.
Some types of work are permissible. As follows:
o If the work is the equivalent of an amateur’s work.
o If not working would cause a significant financial loss.
o If the work is needed for Yom Tov.
o According to most opinions, simple tasks like turning on a light or driving a car are not
included in this prohibition.
o If it’s not needed for Yom Tov, it is questionable whether one may write on Chol HaMo’ed.
If one needs to write, it’s preferable to write on a slant.
o One should consult with their rabbi about the details of these laws.
Erev Shvi’i shel Pesach
Thursday, Nissan 20/April 9 One must make an Eiruv Tavshillin on this day in order to permit cooking on Friday for Shabbat.
174
See O.C. 530 - 548
29
This involves taking a complete matzah and a cooked piece of food (e.g. a piece of fish, chicken or even an egg)
and reciting the text and blessing of the eiruv (page 327 in the new Chabad Sidur). One who is making the eiruv
on behalf of a community should have someone else first lift up the foods on behalf of the community and say
the text printed in the Siddur (ani mezakeh).
On Friday, the food should be prepared in such a way that it is all edible before Shabbat begins.
The food and challah which he put aside should be kept separate and not eaten until Shabbat begins.
It is preferable to use the Matzah for Lechem Mishnah on Friday night and on Shabbat day and then eat
it on Shabbat day.
One who did not eat the challah or food has still fulfilled the mitzvah of eiruv.
One who forgot to make the eiruv may be able to rely on the eiruv made by the rabbi of the community
as follows:
o If one completely forgot to make an eiruv, or was so busy that he did not have a chance to do it,
he may rely on the eiruv that was made by the rabbi of the community on behalf of all the
community members. Similarly, an unlearned person who did not know about this mitzvah or
who thought that one may rely on the rabbi even in the first place, and did not make his own,
may do so (even though that is a mistake).
o Whereas if one postponed making the eiruv in a manner that is negligent, he cannot rely on the
rabbi’s eiruv. Rather he should give his ingredients to a friend or neighbor who did make an
eiruv. That friend may then cook for him.
See here http://www.shemayisrael.com/yomtov/shavuos/eruvtav.htm for more information
Shvi’i shel Pesach
21 Nissan/ April 9 and 10
Thursday Night and Friday
Candle-lighting at 7:23 p.m.
The Brachah on the candle-lighting is “L’Hadlik Ner shel Yom Tov.” Shehechiyanu is not recited when
lighting the candles nor at Kiddush during the last days of Pesach.
Many observe the custom of staying awake and studying Torah throughout the whole night of Shvi’i shel
Pesach. This is in order to commemorate the crossing of the Sea that occurred at this time.
As mentioned above, one should complete all of his cooking for Shabbat in such a way that the food is
ready before Shabbat.
I heard that in the home of the previous Lubavitcher Rebbe they would cook kneidelach (matzah balls)
on Shvi’i Shel Pesach when it came on a Friday in order to eat them on the last day of Pesach.
In Israel
In Israel, only seven days of Pesach are celebrated. Pesach actually ends as Shabbat begins. The following halachot (laws)
apply:
All of the prayers are regular Shabbat prayers. (Kabbalat Shabbat begins with Mizmor LeDavid.)
One should continue to use their Pesach dishes for this Shabbat. As the rabbi cannot buy back the chametz from
the non-Jew until after Shabbat, one may not eat any of the chametz sold for Pesach.
Certainly, one may only eat Kosher for Pesach food on their Pesach dishes.
Those who make a Se’udat Moshiach, do so on Friday afternoon.
Acharon shel Pesach
30
22 Nissan/ April 10 and 11
Friday Evening and Shabbat
Candle-lighting time is at 7:23 pm
The candles must be lit from a pre-existing flame. The Brachah “L’Hadlik Ner shel Shabbat Veshel Yom
Tov” is recited. Shehechiyanu is not recited at this time.
Before Kiddush, one should recite Sholom Aleichem etc. in an undertone.
Even people who are careful not to eat gebrockts (a mixture of Matzah and water etc.) do not keep this
custom on the last day of Pesach. This increases the joy of Yom Tov and emphasizes the unity of the
Jewish people (in that it shows that no one considers gebrockts to be actual chametz, G-d forbid).
Bracha on Matzah Brei
If, when making matzah brei (before Shabbat begins), one broke the matzah into pieces larger
than an olive, the blessing on matzah brei is hamotzie. If one broke the matzah into pieces
smaller than the size of an olive, they should wash and say hamotzie on another piece of
matzah before eating the matzah brei.
If one allowed the matzah to soak in the egg until it completely lost its form, the blessing is mezonot.175
The Moshiach Se’udah
The Geula (redemption) of Pesach in general, and Acharon Shel Pesach (the last day of Pesach) in
particular, are closely associated with the Geulah (redemption) of Mashiach. It was, therefore, the
custom of the Baal Shem Tov to eat a third Yom Tov meal, known as Seudat Mashiach (feast of
Mashiach) during the afternoon of Acharon Shel Pesach.
The Vilna Gaon would also eat an additional meal towards the end of Pesach in order to fulfill the
mitzvah of eating matzah for one last time.176
The Rebbe Rashab introduced the custom of drinking four cups of wine at this Seuda. On
numerous occasions, the Lubavitcher Rebbe emphasized that participating in this Seuda is an
important element in preparing for the imminent Geula of Moshiach.
Ya’aleh V’yavoh is inserted in the Bentching, since the Seuda (presumably) began before sunset.
Yom Tov ends Tuesday night, April 11 at 8:17 pm Eastern Daylight Savings Time.
Before using any Chametz that was sold before Pesach, one should allow at least one half hour after the
conclusion of Yom Tov for the Rabbi to re-purchase the Chametz.
Isru Chag
23 Nissan/ April 11 and 12
Motzei Shabbat and Sunday
The day after every major Holiday is called Isru Chag and is considered a minor holiday. One should celebrate
this by adding something special to their meal on this day.
Wishing you and your families, together with all of Klal Yisrael, a
Kosher and Freilechen (Happy) Pesach
175
See Seder Birkat HeNehenin, chapter 2 176
The Vilna Gaon was of the opinion that although one is not obliged to eat matzah on Pesach other than at the Seders, when one does so, he fulfills a positive mitzvah.
31
Times for Pesach 5775
From Chabad.org
Miami New York Los
Angeles
Jerusalem Melbourne,
Australia
Shabbat HaGadol,
March 27
Candlelighting
7:17 pm 6:57 pm 6:52 pm 6:15 pm 7:04 pm
Shabbat ends 8:10 pm 7:57 pm 7:48 pm 7:32 pm 7:59 pm
Thursday April 2 -
Check for Chametz
8:06 p.m.
7:54 pm 7:45 pm 7:28 pm 7:46 pm
Friday April 3
Fast for the Firstborn
6 am
5:12 am 5:22 am 5:12 am 6:18 am
Stop eating Chametz 11:18 a.m 10:51 am 10:50 am 10:36 am 11:28 am
Burn Chometz by 12:21 p.m. 11:55 am 11:53 pm 11:39 am 12:26 am
Do not do laborious
work after
1:23 p.m 12:58 pm 12:56 pm 12:41 pm 1:24 pm
Do not eat filling
food after:
4:30 p.m. 4:10 pm 4:05 pm 3:50 pm 4:18 pm
Candle lighting time: 7:20 p.m. 7:04 pm 7:58 pm 6:20 pm 6:53 pm
Finish Afikoman by: 1:23 a.m. 12:58 am 12:56 am 12:41 am 1:24 am
Shabbat April 4 –
Candle lighting after:
8:13 p.m.
8:05 pm 7:54 pm Shabbat
and Yom
Tov ends:
7:58 pm
7:49 pm
Sunday April 5 Yom Tov ends:
8:14 p.m
8:06 pm 7:55 pm __ 6:47 pm
(Daylight
Savings
Time)
Thursday April 9 -
Candle lighting:
7:23 p.m
7:11 pm 7:02 pm 6:24 pm 5:45 pm
Friday April 10 -
Candle lighting
7:23 p.m.
7:12 pm 7:03 pm 6:24 pm 5:43 pm
Shabbat April 11-
Yom Tov ends:
8:17 p.m
8:13 pm 8 pm 7:42 pm 6:39 pm