When Shevi’i Shel Pesach falls on Erev Shabbos

Shevi’i Shel Pesach that coincides with Erev Shabbos:

Eiruv Tavshilin: Whenever Shevi’i Shel Pesach falls on Erev Shabbos one must perform Eiruv Tavshilin on Erev Shevi’i Shel Pesach in order to be allowed to cook on Shevi’i Shel Pesach for Shabbos. See Chapter 10 Halacha 18 for the full details of this subject!

Shnayim Mikra-Eretz Yisrael: In Eretz Yisrael, one is to recite Shnayim Mikra past midday on Shevi’i Shel Pesach.

Seudas Moshiach-Eretz Yisrael: In Eretz Yisrael, one is initially to begin eating Moshiach Seuda prior to the 10^th hour of day.^[1] One must complete the meal before sunset, although may recite Birchas Hamazon after sunset.^[2]

Heating up the food for Shabbos: One must prepare the food before Shabbos with enough time for the food to be hot and cooked before Shabbos.^[3]

Candle lighting: One lights candles for Shabbos from a pre-existing flame at the usual time of candle lighting. It goes without saying that the candles may not be lit after sunset.

Hodu and Patach Eliyahu:[4] Hodu is not said before Mincha^[5] although Patach Eliyahu is recited as usual before Mincha.^[6]

Kabalas Shabbos:^[7] When Yom Tov, or the conclusion of Yom Tov, falls on the eve of Shabbos, the evening service begins with מזמור לדוד instead of נרננה לכו. [However, in Eretz Yisrael, in Lecha Dodi the normal Nussach of Berina is recited.^[8] This applies even if one is reciting Kabalas Shabbos prior to the leave of Yom Tov.^[9]]

Making Gebrochts for Achron Shel Pesach/Shabbos after Pesach

May one cook Gebrochts on Friday Shevi’i Shel Pesach for the sake of eating it on Shabbos?

Some Poskim^[10] rule it is permitted to do so, and so is the custom of some.^[11] However, if one treats Gebrochts as if it is forbidden from the letter of the law, then some Poskim^[12] rule one may not cook it on Shevi’i Shel Pesach, and so is the custom of others.^[13] [Practically, every person should follow the rulings of his Rav. In absence of any directive, it is best to avoid cooking it on Yom Tov, and rather it is to be cooked on Erev Yom Tov, taking care to designate these utensils only for Gebrochts and not to reuse them anymore that Pesach.]

May one cook Gebrochts/Kitniyos during Chol Hamoed Pesach for the sake of eating it on Shabbos that is after Shevi’i Shel Pesach?

Yes.^[14]

The Seder in Eretz Yisrael when Shevi’i Shel Pesach falls on Friday

Shnayim Mikra: In Eretz Yisrael, one is to recite Shnayim Mikra past midday on Shevi’i Shel Pesach.

Seudas Moshiach: In Eretz Yisrael, one is initially to begin eating Moshiach Seuda prior to the 10th hour of day.[15] One must complete the meal before sunset, although may recite Birchas Hamazon after sunset.[16]

Hodu before Mincha:[17] Prior to Mincha, Hodu is omitted although Patach Eliyahu is recited.

May one eat Kitniyos on Shabbos which follows the last day of Yom Tov in Eretz Yisrael?[18]

It is permitted to eat edible Kitniyos on Shabbos which follows the last day of Pesach.[19] Thus, one may buy Chumus and Techina which are Kosher for Pesach during Chol Hamoed and eat it that Shabbos.

May one cook the Kitniyos on Friday which is Yom Tov for the sake of eating on Shabbos?[20] Some Poskim[21] rule this is permitted to do so.[22] Other Poskim[23] rule it is forbidden to do so.[24] Practically, one is to avoid doing so unless it is a time of need.[25]

May one cook Kitniyus during Chol Hamoed for the sake of eating on Shabbos? Yes.[26] However, one must take the following precautions:[27] a) One must designate a pot for the Kitniyus. The pot is not to be used for Pesach foods for at leats 24 hours. There is no need to Kasher the pot after Pesach. b) One is to check the Kitniyus for any infiltration of the five grains. This especially applies towards rice.

May one eat Chametz that was sold to the gentile on Shabbos which follows the last day of Pesach in Eretz Yisrael?

From the letter of the law, one may eat Chametz on this Shabbos.[28] The Chametz is not considered Muktzah[29], and one is not considered to be stealing from the gentile.[30] However, the custom is not to do so in order not to get Chametz on one’s Pesach vessels and kitchenware.[31]

In Eretz Yisrael, when the last day of Pesach falls on Erev Shabbos, is Pirkei Avos recited that first Shabbos?

There are different customs regarding this matter.[32] Practically the widespread custom amongst Anash in Eretz Yisrael is to delay saying Pirkei Avos until the next Shabbos in order to be able to say it together with the Diaspora.[33] [Perhaps, however, as a compromise of the opinions, one should say the first chapter the first Shabbos, and then repeat it again the next Shabbos when the Diaspora begins reading it.[34]]

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[1] Admur 529:2; To note, however, that by the Rebbe there were times that the Yom Tov Farbrengen even initially began past the 10^th hour of the day of Erev Shabbos.

[2] Admur 271:9-11

The reason: As if one does not finish the meal before sunset he will be required to begin the next meal and perform Pores Mapa [271:12 and so is implied from end of 271:11] and the performance of Pores Mapa enters one into dispute. Thus, one who is meticulous is to avoid it all together. [271:11] The following is the dispute involved: It is disputed whether one has to say another blessing of Hamotzi on the bread that he eats after Kiddush. Some say the saying of Kiddush over wine is considered an interval between the previous blessing of Hamotzi and the bread. Others hold it is not considered an interval and hence a new blessing is not to be said over the bread eaten after Kiddush. Practically we rule leniently when it comes to a questionable blessing. However, it is best to avoid the situation all together when possible. [Admur ibid]

[3] Due to the Shehiya prohibition, as well as the Biblical prohibition to cook on Yom Tov without enough time for guests to partake from the food on Yom Tov. See “Erev Rosh Hashanah” 14A!

[4] See “The Laws and Customs of Erev Shabbos” chapter 1 Halacha 25

[5] Siddur Admur

[6] Ketzos Hashulchan 77 footnote 3

[7] Sefer Haminhagim p. 121 [English]; Hayom Yom 3^rd Tishrei; Ketzos Hashulchan 77 footnote 13 [that so is custom of many of Anash]; M”E 601:11.

The reason: As prior to Lecha Dodi the word Shabbos is not mentioned and hence it is still considered a continuation of Yom Tov in which the first five psalms are always omitted. [Ketzos Hashulchan ibid]

Other Opinions: The Shaar Hakolel 17:6 writes that when Shabbos falls on Issru Chag [Motzei Yom Tov] then we start as usual from Lechu Neranena.

[8] M”E ibid

[9] Sefer Haminhagim p. 52 [English] that even when R”H falls on Shabbos we say Verina. See Halacha 9!

Other Yomim Tovim: By a regular Yom Tov if one is reciting Kabalas Shabbos prior to the leave of Yom Tov then he is to recite Besuimcha instead of Berina. [Ketzos Hashulchan 77 footnote 13; See M”E 601:11]

[10] All Poskim who permit cooking Kitniyos [See Halacha 6 in Q&A]; Rav Akiva Eiger Beitza Mareches Zayin and Shut 1:5 regarding the Chumra of dried fruit and the same would apply here; Halef Lecha Shlomo 343; Minchas Yitzchak 7:33; Chazon Ish 49:15-16 [See however Chazon Ish ibid that if this matter is held as forbidden from the letter of the law then it is forbidden to cook on Yom Tov.]; Nitei Gavriel 3 19:9 in name of many Poskim and Gedolei Doreinu; Otzer Minhagei Chabad p. 255; Hiskashrus 39 p. 24 footnote 10; Rabbi Leibel Groner records that one year in which Shevi’i Shel Pesach fell on Erev Shabbos the Rebbe stated with dissatisfaction that Kneidlach were not made on Erev Shabbos to be served on Acharon Shel Pesach in his home. [Hiskashrus 45 p. 24; Otzer Minhagei Chabad p. 225]

[11] The reason: As the refraining of eating Gebrochts on Pesach is merely a stringency and is not forbidden from the letter of the law, and it is thus not truly inedible on Pesach. Therefore, it is permitted to do so even according to those Poskim who rule that one may not cook Kitniyos on Yom Tov for the sake of Shabbos in Eretz Yisrael. [Poskim ibid]

[12] Chasam Sofer O.C. 79 regarding dried fruits, and seemingly the same would apply to Gebrochts [However, see Sdei Chemed 6:6 that this ruling of the Chasam Sofer only applies in areas that no one eats dreid fruits/Gebcrochts on Pesach]; Chazon Ish 49:16 that if Gebrochts is held as forbidden from the letter of the law then it is forbidden to cook on Yom Tov just like the Poskim who rule it is forbidden to cook Kitniyos on Yom Tov; Rav Levi Bistritzky in Kovetz Tiferes Limelech and Shut Ara Degalil concludes that according to Admur one may not cook Gebrochts on Shevi’i Shel Pesach or even Chol Hamoed as according to Admur there is  Chashash of Chametz even in owning it; Rav Eliyahu Landau Shlita related to me that his father never allowed Gebrochts to be cooked on Shevi’i Shel Pesach even if years such as the above.

[13] The reason: As some Poskim rule one may not cook Kitniyos on Yom Tov for Shabbos and seemingly the same would apply to Gebrochts if it is held as an actual prohibition.

The Chabad custom: Rabbi Leibel Groner records that one year in which Shevi’i Shel Pesach fell on Erev Shabbos the Rebbe stated with dissatisfaction that Kneidlach were not beforehand to be served on Acharon Shel Pesach in his home. [Otzer Minhagei Chabad ibid] It however makes no reference as to when in the Rebbe’s opinion the Kneidlach should have been made, before Yom Tov, or even on Yom Tov itself. Upon asking Rabbi Groner as to when the Gebrochts should be made he replied “If I remember correctly we make the Kneidlach on שביעי של פסח. It should be done much before lighting the Shabbos candles.” Thus, clearly Rabbi Groner did not receive a clear instruction from this story as to when the Gebrochts should be made, as otherwise there would be no room for his uncertainty. Rabbi Eli Landau told me that in his home they would not cook Gebrochts on Yom Tov for the sake of Shabbos even in such a year.

[14] The reason it is not prohibited due to the prohibition of cooking on the Moed for after the Moed: As one may even cook on Yom Tov for the sake of Shabbos, and the Sages only required Eiruv Tavshilin on Yom Tov to cook for Shabbos and not on Chol Hamoed to cook for Shabbos. Now, although earlier we brought that according to some Poskim one may not cook Kitniyos on Yom Tov for the sake of Shabbos, and the same would apply to Gebrochts according to those who hold it is forbidden and not just a stringency, nevertheless, seemingly regarding Chol Hameod even these Poskim would be lenient as a) cooking on Chol Hamoed for after the Moed is only a Rabbinical prohibition; b) Cooking for Shabbos is a Tzorech Mitzvah that cannot be done another time.

The reason why there is no prohibition in making Gebrochts: Seemingly, the stringency of Gebrochts is only with regards to eating and not to owning. See Admur 463:2 that even regarding roasted flour we are lenient regarding owning and benefit if cooked, and here this would seemingly apply even Lechatchila, as even the avoidance of eating is a stringency; So is also proven from the fact the Rebbe in the earlier years allowed feeding Gebrochts to children even initially, thus showing that we do not suspect for an owning prohibition. [See Toras Menachem 3:7]; So is proven from Maaseh Rav that the Rebbe had Kneidlach prepared on Erev Yom Tov for the last day of Pesach. [Otzer Minhagei Chabad p. 255]; We do not find any source for prohibiting wetting Matzah over Pesach if one does not plan to eat it. Hence, we do not avoid washing the floor or the table over Pesach even though there is certainly a crumb of Matzah to be found there. A similar difference between eating and owning can be found in the following areas: 1) One may not eat any amount of Chametz, although one may Biblically own less than a Kezayis of Chametz. 2) One may not eat Kitniyos although one may own it.  There are many examples of cases brought in 442 and 447 of mixtures that may not be eaten but may be owned. Thus, unless one has explicitly received otherwise in his tradition, we cannot simply assume that the avoidance of Gebrochts includes not owning it over Pesach. However, see Rav Levi Bistritzky in Kovetz Tiferes Limelech and Shut Ara Degalil who concludes that according to Admur that Gebrochts is a real worry of Chametz one may not make it at all on Pesach.

[15] Admur 529:2; To note, however, that by the Rebbe there were times that the Yom Tov Farbrengen even initially began past the 10^th hour of the day of Erev Shabbos.

[16] Admur 271:9-11

The reason: As if one does not finish the meal before sunset he will be required to begin the next meal and perform Pores Mapa [271:12 and so is implied from end of 271:11] and the performance of Pores Mapa enters one into dispute. Thus, one who is meticulous is to avoid it all together. [271:11] The following is the dispute involved: It is disputed whether one has to say another blessing of Hamotzi on the bread that he eats after Kiddush. Some say the saying of Kiddush over wine is considered an interval between the previous blessing of Hamotzi and the bread. Others hold it is not considered an interval and hence a new blessing is not to be said over the bread eaten after Kiddush. Practically we rule leniently when it comes to a questionable blessing. However, it is best to avoid the situation all together when possible. [Admur ibid]

[17] Siddur Admur

[18] So is evident from all the early and late Achronim who deal with the question of cooking foods on Shevi’i Shel Pesach for Achron Shel Pesach and do not mention it as being Muktzah. [See Chukas Hapesach 453:1; Erech Hashulchan 453:4; Machazik Bracha 467:6; Chasam Sofer 79; Rav Akiva Eiger Beitza Mareches Zayin and Shut 1:5; Halef Lecha Shlomo 343] Tzitz Hakodesh 1:35; Birchas Mayim O.C. 446; Benei Binyamon in end of Sefer; Tzitz Eliezer 14:54; See Admur 310:4; Yechaveh Daas 2:64

Other Opinions: The Minchas Yitzchak 7:33 brings that according to some opinions Kitniyos is Muktzah on the Shabbos directly following Pesach being that it was set aside by Bein Hashmashos from being eaten. See Chazon Ish 49:16; Dovev Meisharim 1:49

[19] The reason it is not Muktza: 1) Edible Kitniyos is not Muktza on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Admur 310:4; M”B 318:8; Tzitz Hakodesh 1:35;] On other hand, however, perhaps one can say that Chametz is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.]3) Even on Yom Tov itself Kitniyos is not Muktzah as it is edible for Sephardim, and is hence similar to wine of a Nazir. [Tzitz Hakodesh 1:35; See Admur 308:89; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 which do not mention it as being Muktzah; See however Rav Poalim 3:30; brought in Kaf Hachaim 453:17; Minchas Yitzchak 7:33; Chazon Ish 49:16; Dovev Meisharim 1:49 who rule it is Mukztah on Yom Tov for Ashkenazim]

[20] See Kaf Hachaim 453:16 and Minchas Yitzchak 7:33 for a thorough analyses on this topic

[21] Chukas Hapesach 453:1; Erech Hashulchan 453:4; Machazik Bracha 467:6; Benei Binyamon in end of Sefer; Tzitz Eliezer 14:54; Poskim in Sdei Chemed Chametz Umatzah 6:6; Luach Rav Tukichinsky

[22] The reason: As the Kitniyos is available for Sefaradi guests to eat. This is similar to Challah in the Diaspora which may be baked on Yom Tov if there is a Tahor Kohen available. [Admur 467:20-21]

[23] Teshuvos Kneses Hagedola 62; Halachos Ketanos 1:11; Chasam Sofer 79 regarding dried fruits; Ben Ish Chaiy Tzav 41; Rav Poalim 3:30; Minchas Yitzchak ibid and other Poskim mentioned there

[24] The reason: 1) As it is similar to a person fasting who is forbidden in cooking anything even for others. [Ben Ish Chaiy ibid] 2) As one may come to eat it. [Halachos Ketanos ibid]

[25] Kaf Hachaim 453:16; Minchas Yitzchak ibid

[26] The reason it is not prohibited due to the prohibition of cooking on the Moed for after the Moed: As one may even cook on Yom Tov for the sake of Shabbos, and the Sages only required Eiruv Tavshilin on Yom Tov to cook for Shabbos and not on Chol Hamoed to cook for Shabbos. Now, although earlier we brought that according to some Poskim one may not cook Kitniyos on Yom Tov for the sake of Shabbos, nevertheless, seemingly regarding Chol Hameod even these Poskim would be lenient as a) cooking on Chol Hamoed for after the Moed is only a Rabbinical prohibition; b) Cooking for Shabbos is a Tzorech Mitzvah that cannot be done another time.

Other opinions: Some Poskim rule one may not cook Kitniyus even on Chol Hamoed, lest one come to eat it. [Halachos Ketanos ibid] Practically, it is evident from all the Poskim ibid that we do not suspect for this regarding Kitniyus, and so is evident from Admur 453:5 that one may have Kitniytus oil on the table. 

[27] See Chapter 6 Halacha C and 7F

[28] Birchos Mayim [Rav Mordechai Meyuchas] 446; Or Sameiach Yom Tov 4; Makor Yisrael 104; Yechaveh Daas 2:64

[29] The reason it is not Muktza: 1) Edible Chametz is not Muktza on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Tzitz Hakodesh 1:35; Admur 310:4; M”B 318:8] On other hand, however, perhaps one can say that Chametz is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.]

[30] See Rav Avraham Chaim Naah in Hamodia [Yagdil Torah Yerushalayim 6/2610] that one may eat from the Chametz even before the sale. See Chapter 16 Halacha 1!

[31] Luach Rav Tukichinsky writes not toe at the Chametz on Shabbos

[32] It is the Ashkenazi custom to read the first chapter of Pirkei Avos on this Shabbos. [Luach Eitz Chaim; Bein Pesach Leshavuos p. 162; Luach Dvar Beito] The Sephardic custom is to begin it only the next Shabbos.

Custom of Tzefas: The custom of Tzefas Jewry is to read the first chapter this Shabbos and to read the first chapter in Miseches Derech Eretz Zuta on the Shabbos. Before Shavuos. [Eretz Chaim 292 in name of Tikkun Yissachar p. 38]

The Chabad Custom: In Sichas Shabbos Parshas Bamidbar 1989 [Sefer Hasichos p. 485 footnote 66] the Rebbe mentions that there are usually six Shabbosim between Pesach and Shavuos corresponding to the six chapters in Pirkei Avos. However, in Eretz Yisrael there are at times seven Shabbosim. The Rebbe then says there are different customs regarding the seventh Shabbos which is directly prior to Shavuos. Some repeat the sixth chapter again while others begin again from the first chapter. This implies that according to all customs they would already begin the reading on the first Shabbos. The Rebbe then concludes that when there is a dispute between the Diaspora and Eretz Yisrael the ruling is like the Diaspora. In Sichas Naso 1982 3:1633 the Rebbe says that in the Diaspora they are learning the first chapter while in Eretz Yisrael they are already learning the second chapter, hence giving credence to the difference of order between Eretz Yisrael and the Diaspora. Practically, in Otzer Minhagei Chabad p. 247 they write, based on the above Sichah, that in Eretz Yisrael they are to study the first chapter that Shabbos. However, Luach Kolel Chabad writes that in Eretz Yisrael one is not to begin Pirkei Avos until the next Shabbos, and so concludes Hiskashrus 45. Their reasoning is in order to avoid making a differentiation between their reading and the reading in the Diaspora.

[33] So concludes Luach Kolel Chabad; Hiskashrus 45 that is the proper custom to follow.

[34] As seems to be the Rebbe’s opinion as based on the above Sichas.