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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 rabbicitron@yeshivahcollege.org

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