Erev Pesach falls on Shabbos [In three formats!]-Checklist, Summary, & Entire Chapter of Laws

Chapter 11: Erev Pesach that falls on Shabbos

Checklist for when Erev Pesach falls on Shabbos

Thursday:

• Taanis Bechoros.
• Perform Bedikas Chametz.

Friday

• Burn the Chametz before midday and at the very least before sunset.
• Recite Yehi Ratzon after Biur. Don’t recite Kol Chamira.
• Arrange the Shabbos clock before Shabbos for it to last until after the Seder.
• Prepare alarm to wake one up on Shabbos in time for the early Shacharis
• Remember to avoid mentioning “This meat is for Pesach”. Rather say “This meat is for Yom Tov.”
• Mizmor Lesoda is recited as usual in Shacharis
• Kasher dentures.
• Finish any last minute Kashering prior to sunset
• Recite Shnayim Mikra
• Light a 48/72 hour candle to have a flame to light candles with on Pesach
• Separate Challah from the Matzos if needed.
• Check Matzos for Kefulos
• Immerse new vessels in a Mikveh

Friday Seder preparation to do list:

• Wash and clean the lettuce
  • Don’t soak the lettuce that will be used for Maror, in water for 24 hours.
• Roast the Zeroa-neck of the chicken.
  • Do not roast any meat or poultry to be eaten for Seder night. One may roast fish. Don’t cook the meat in a pot without liquids, even if it will simmer in its own juice. One may roast the meat and then cook it.
• Make salt water
• Make the Charoses
• Cook the egg for Beitza.
• Grind the Maror
• If you don’t have a broken plate for the spilling of the wine by the Makos, then chip a plastic bowl before Shabbos.

Shabbos:

• Awake early to Daven Shacharis
• Don’t eat lettuce; apples; pears; nuts until the Seder. One may eat eggs, chicken or meat, potatoes and onions.
• May not set up the Seder table until after Shabbos.

To do before Sof Zeman Achilas Chametz:

• Finish Shacharis, Musaf, Kiddush, Lecheme Mishneh and the eating Chametz prior to Sof Zeman Achilas Chametz.
• Kasher the teeth.
• Do not eat Matzah Ashira, egg Matzah, starting from the 5th hour until the end of Pesach.

To do before the beginning of the 6th hour [Sof Zeman Biur] on Shabbos:

• Clean the house of all Chametz leftovers either through throwing in toilet or taking outside if your area has an Eiruv. If you have an Eiruv, make sure the Chametz garbage is removed to an area that is public for all, and has not remained in a building shoot.
• Clean out your Chametz pockets
• Recite the Bittul. The Bittul must be recited prior to the 6th hour.

To do before 10th hour:

• Food restrictions that apply past the 10th hour [Three Zmaniyos hours before sunset]: Don’t eat a large amount of food. One may eat a small amount of fruits and other foods. One may not drink wine or grape juice at this time.

Mincha:

• Recite Avadim Hayinu after Mincha
• Recite Seder Karban Pesach before sunset

Summary of the order when Erev Pesach falls on Shabbos:

When Erev Pesach falls on Shabbos, several questions arise regarding which actions that are normally done on Erev Pesach may be performed on Shabbos and which are to be preceded to before Shabbos, and how one is to eat his Shabbos meals. The following is a list of all the different changes relevant to this occurrence split in accordance to the weekdays. For further details and sources please view our corresponding book the laws and customs of Pesach Chapter 11.

A. Thursday:

1. Taanis Bechoros-Fast of the first born: When Pesach falls on Sunday, and Erev Pesach falls on Shabbos, then the fast is preceded to Thursday.
2. If the fast of the first born is pushed up to Thursday, may the firstborn eat before Bedikas Chametz? When Pesach falls on Sunday and the fast of the first born is pushed up to Thursday the 13th, which is Erev Bedikas Chametz, the firstborns who are fasting face a dilemma regarding eating before the Bedika. The following is the ruling: If a Bechor who is fasting has many rooms to check, and it is difficult for him to continue fasting until its conclusion, then he may eat a little prior to performing the Bedika, as only an actual meal was forbidden to be eaten. Alternatively, he is to appoint an emissary to perform the Bedika while he eats.
3. Prepare the home for Bedikas Chametz: Prepare the home for Bedikas Chametz with sweeping, mopping, and performing all last-minute cleaning from Chametz, as well as distributing the ten pieces of bread. This should all be done so the Bedika can begin immediately after nightfall as is required according to Halacha.

B. Thursday night:

1. Bedikas Chametz: When the night of the 14th falls on Shabbos, the Bedika is preceded to Thursday night. One performs the Bedika with all the laws relevant and recites a blessing prior to the checking, as usual.
2. Bittul-Nullifying the Chametz: After the search is complete, one nullifies the Chametz [i.e. Kol Chamira], as done by a regular year.
3. Guarding the Chametz: After the search is complete, one must be careful to guard all the Chametz that was found during the search as well as any Chametz that he plans to eat from now until the 5th hour of Shabbos.

C. Friday – Erev Shabbos:

1. Biur Chametz: Friday preferably before midday! When the day of the 14th falls on Shabbos, Biur Chametz is preceded to Erev Shabbos which is the 13th. One is to burn all of his Chametz, with exception to two meals worth of Chametz foods which will be eaten on Shabbos [and any other Chametz one plans to still eat on Friday]. From the letter of the law, one may wait to destroy the Chametz until right before Shabbos begins, although it is proper to destroy it prior to midday. Some Poskim rule that one is to burn the Chametz prior to the start of the 6th hour just like every year. Practically, according to Admur one may even initially burn the Chametz any time prior to midday.]
2. Bittul-Kol Chamira: Not performed on Friday! When Erev Pesach falls on Shabbos, the second Bittul which is normally said after Biur Chametz, is delayed until Shabbos, after one has completed his eating of Chametz.
3. Yehi Ratzon of Biur Chametz: Friday after Biur Chametz! The Yehi Ratzon which is normally recited by Biur Chametz, is recited as usual on Friday, after the burning of the Chametz. Nonetheless, some are accustomed to say it on Shabbos after the Bittul.
4. Mechiras Chametz: Lechatchila: By early Friday morning. Bedieved: Until Shabbos begins. Technically, one can still sell his Chametz to a Gentile throughout the day of erev Pesach. However, being that the rabbis who perform the sale usually do it earlier in the day even when it falls on Erev Shabbos, therefore everyone should make sure to do Mechiras Chametz prior to Erev Pesach, and at the very least by the early hours of morning, so the Rabbi receives the signed power of attorney document which authorizes him to sell his Chametz on his behalf, prior to the sale acquisition taking place. Nonetheless, there are Rabbanim and Badatzim who explicitly stipulate with the Gentile that any power of attorney documents that are received after the sale will be included in the sale until the start of Shabbos, and therefore if for whatever reason one has still not done Mechiras Chametz, or knows of somebody who has still not done so, he should call up a Rabbi who sells Chametz and ask him if a person who did not sign on the power of attorney document can still be added to the sale. This applies until the start of Shabbos.
5. Kashering: Friday, until the start of Shabbos. Some write that initially all the Kashering should be done prior to the 5th hour on Erev Shabbos, as is the case by other years.
6. Eating Chametz: May eat until Sof Zeman Achilas Chametz by Shabbos day! When Erev Pesach on Shabbos, it is permitted to eat Chametz on Friday and Shabbos night and morning until the 5th hour of the day on Shabbos the 14th of Nissan. Thus, one is to use Challah for Lechem Mishneh on Friday night and Shabbos morning, prior to the 5th hour.
7. Lechem Mishneh: One is to arrange on Erev Shabbos to have enough Lechem Mishneh for both the Friday night and Shabbos morning meals.
8. Melacha on Erev Shabbos: Majority of Poskim rule it is permitted to perform Melacha past Chatzos of Erev Shabbos, just like every Erev Shabbos. One may thus cut his nails and get a haircut throughout the day of Erev Shabbos. Some Poskim, however, question whether Melacha may be performed after midday on Erev Shabbos. Practically, the custom is to be lenient, although one who is stringent is blessed.
9. Cooking Chametz for Shabbos: One may not cook Chametz foods for Shabbos being that one is unable to wash the pots on Shabbos from the Chametz that is stuck to them. [This applies even if one performs Mechiras Chametz. Nonetheless, if one has a Kosher Eiruv in his community, one may cook Chametz in the pots and then place the content before Shabbos into disposable pans which will be discarded to the outside on Shabbos before the 6th hour. The pots are to be cleaned on Erev Shabbos. Alternatively, one is to initially cook everything in disposable baking pans. Practically, the widespread custom is to simply cook everything in Pesach vessels, and not eat cooked Chametz on this Shabbos. This is especially necessary if there is no Eiruv in one’s community and one has no ability of discarding his Chametz leftovers.]
10. Kitniyus for Shabbos: It is permitted for one to cook [in a Chametz pot] and eat Kitniyus both by Friday night and Shabbos day up until Sof Zeman Achilas Chametz by Shabbos morning. Thus, one may purchase kosher for Pesach Kitniyus foods to eat on Friday night and Shabbos day [Chumus, Tehina, etc]. There is no need to discard the leftovers in the toilet or to burn it so long as one is careful that no Chametz got into it.
11. Preparations for the Seder on Erev Shabbos: One may not do any preparations for the Seder on Shabbos, and therefore the preparation must be performed on Erev Shabbos. These include the following:
12. Roasting the Zeroa
13. Cooking the egg
14. Washing and checking the lettuce
15. Dicing the Maror [horseradish]. The horseradish is to be ground on Erev Shabbos and kept in a sealed container.
16. Making the Charoses: When Pesach falls on Motzei Shabbos the Charoses is to be made on Erev Shabbos. Alternatively, if one desires, he can grind it by hand on Motzei Shabbbos, which is Yom Tov, as there is no grinding prohibition involved in grinding these ingredients on Yom Tov.
17. Salt water: Some Poskim rule it is permitted to make salt water on Yom Tov without restriction. Other Poskim, however rule that it contains the same restrictions as making salt water on Shabbos [see next]. Practically, one is to initially prepare the salt water before Yom Tov, and if one forgot to do so, then he is to make it on Yom Tov using a Shinuiy, such as to first put in the water and only then the salt. Although those who make it regularly have upon whom to rely.

Arrange the Shabbos clock before Shabbos for it to last until after the Seder:

D. Shabbos-Friday night:

• The meal – Lechem Mishneh: One recites Lechem Mishneh over two whole loaves of bread, unless one of the valid non-Chametz alternatives are used.
  • If one does not have two Challahs available for Lechem Mishneh, one may use a whole non-Muktzah Matzah to join for Lechem Mishneh.
  • If one does not have even one whole Challah available, he cannot make Hamotzi on Matzah, as it is forbidden to be eaten. Rather, he is to fulfill his meal with other available foods.
  • Fried Matzah: The custom is to use Chametz bread for the night and morning meals of Shabbos. Nevertheless, the following non-Chametz alternative is also available for Lechem Mishneh: Matzah which was fried before Shabbos and still retains a whole Kezayis remains Hamotzi. It may be eaten up until the 10th hour of the day on Erev Shabbos, although those who avoid eating this on Pesach due to Gebrochts, avoid eating it beginning from the 5th hour of the day. Practically, it is not customary to use fried Matzah for the Shabbos meals, even by Shalosh Seudos.
• How much bread to eat: Every person must eat at least a Kebeitza of bread, within two times Kdei Achilas Peras, as is the rule on every Shabbos.
• Being careful to guard the crumbs and may one eat the bread with other foods during the meal, and how should the Chametz be cleaned and discarded? Throughout the meal one should be careful that Chametz crumbs do not get spread throughout the house and past the area of the table.
  • Good advice is to use a noncrumbly bread such as Pita for Lechem Mishneh, as well as for the rest of the bread of the meal.
  • Flushing down toilet: The bread throughout the meal should be eaten over a napkin or precut paper towel which will then be wrapped up and flushed down the toilet, and it should not be dipped onto plates or any other item that will need to be cleaned from Chametz as a result.
  • Discarding in outside public for all garbage: If one lives in an area with an Eiruv, then he can choose to use disposable cutlery and plates and tablecloth and eat his bread as usual, and at the end of the meal simply throw the entire tablecloth with all its contents in the garbage, and at the very least prior to the sixth hour of the day of Shabbos [Sof Zeman Biur Chametz] the garbage should be taken out to a public for all area, such as a public garbage dump. It should not be discarded in a building garbage which is designated only for certain people. Certainly, it does not suffice to place it in one’s personal garbage can outside his home, unless the garbage will be picked up by the city before the sixth hour of the day of Shabbos.
  • See Halacha E for further details of cleaning the Chametz!
• Those who plan to eat bread only at the beginning of the meal: Those who desire to keep it safe and only eat the Chametz bread in the beginning of the meal over a napkin and then flush it down the toilet right away, and then eat only kosher for Pesach foods and no longer eat bread, must be careful to recite Birchas Hamazon after they are done eating the bread, prior to beginning the next course without bread, as meal foods are only exempt with the blessing of Hamotzi if bread will potentially still be eaten while they are served. After Birchas Hamazon when the other courses are served, a blessing must be recited individually over each food.

E. Shabbos Day:

• Early Shacharis: Shacharis on Shabbos must be Davened early, with enough time for people to come home and eat their Shabbos day meal before the 5th hour of the day, before Sof Zman Achilas Chametz. The chazan must be warned not to lengthen the davening.
• The time of the Shabbos day meal: All eating of Chametz must be completed by the start of the 5th hour of the day [Sof Zman Tefila]. Due to this, one who is using Chametz for Lechem Mishneh is to complete the entire meal before the 5th hour of the day.
  • Alternatively, when the 5th hour of the day arrives, one is to stop his meal and recite Birchas Hamazon, and then eat the remainder of his food later on. [Thus, one can simply eat a Kibeitza of bread before the start of the 5th hour of the day, recite Birchas Hamazon, and then have a complete Kosher for Pesach meal later on.]
  • One is not to continue the meal after the 5th hour even if he does not plan on eating anymore Chametz, as the foods eaten are no longer included in the blessing of Hamotzi once it is forbidden to eat Chametz, as explained above in D.
• The meal – Lechem Mishneh: One recites Lechem Mishneh over two whole loaves of bread for the Shabbos day meal, unless one of the valid non-Chametz alternatives are used. See Halacha D for full details of this matter!
• One who overslept: One who oversleeps on Shabbos morning and is unable to finish Shacharis with enough time to eat Chametz before the 5th hour of the day, cannot use Matzah for his Shabbos meal and thus forfeits his ability of Lechem Mishneh. Rather, he is to fulfill his meal with other available foods.
• How much bread to eat: See Halacha D!
• Being careful to guard the crumbs and may one eat the bread with other foods during the meal? See Halacha D!
• Those who plan to eat bread only at the beginning of the meal: See Halacha D!
• Brushing one’s teeth: Prior to the start of the 5th hour of the day, one is to clean his mouth and teeth in a way permitted on Shabbos. One may use a toothbrush without water, or a toothbrush that does not have a problem of squeezing.
  • One must be careful not to make himself bleed.
  • One may use precut dental floss.
  • One who has fillings is to swish hot water in his mouth. Dentures are to be removed and Koshered before Shabbos.
• Cleaning the leftover Chametz: All Chametz must be destroyed or removed from one’s home prior to the start of the 6th hour on Shabbos. The following are the details of this obligation:
  • All leftover Chametz crumbs which are less than a Kezayis and have fallen onto the floor prior to the 6th hour of the day, onto areas that people walk, are considered destroyed and don’t have to be removed.
  • If one’s area contains an Eiruv, one can throw the crumbs outside into a public for all area.
  • One can flush the Chametz crumbs down the toilet.
  • If one verified with the Rav who performed the sale that the sale includes all the Chametz one owns until the 6th hour on Shabbos then one can place the Chametz in the area sold to the gentile, if one performed Mechiras Chametz.
  • Leftover large pieces of Chametz: If one’s area contains an Eiruv, one can throw the Chametz outside into a public for all area. Alternatively, one can break the Chametz to small pieces and flush it down the toilet. Alternatively, one can place the Chametz in the area sold to the gentile, if one performed Mechiras Chametz, and the sale includes all the Chametz one owns until the 6th hour on Shabbos. This matter should be verified through the Rav who performed the sale.
  • Tablecloth and plates: The tablecloth needs to be shaken from any Chametz crumbs and discarded, as explained above. Likewise, the plates and all other eating utensils are to be cleaned from any visible Chametz using one’s fingers or napkin.
    • The napkin used to clean the utensils is to be flushed down the toilet or thrown into a public area if there is an Eiruv.
    • Disposable plates and utensils may be simply thrown into the garbage and discarded outside to a public for all area, in areas with an Eiruv. If, however, one does not have an Eiruv in his area, then one needs to clean even the disposable plates from any visible Chametz.
    • To avoid the need to clean the utensils, it is advised to eat all the Chametz foods over napkins and then flush the napkin down the toilet.
  • Bittul-Kol Chamira: When Erev Pesach falls on Shabbos, the second Bittul which is normally said after Biur Chametz, is delayed until Shabbos morning.
    • It is said after completing the eating of Chametz on Shabbos morning, prior to the end of the 5th hour of the day.
    • The Bittul is to be recited even if one has no more Chametz in his possession after the 5th hour.
  • Chametz leftovers past the 6th hour of the day: If one finds Chametz in one’s home after the start of the 6th hour, or for whatever reason did not have time to finish cleaning the Chametz from the meal until the 6th hour, then he is to have a vessel placed over it until Motzei Yom Tov and it is then to be burnt [or placed in the area sold to the gentile if one performed Mechiras Chametz, and the sale includes even the leftover Chametz of Shabbos.]
  • Preparations for the Seder: One may not do any preparations for the Seder on Shabbos, and therefore the preparation must be performed on Erev Shabbos. These include the following: 1) Roasting the Zeroa; 2) Cooking the egg; 3) Washing and checking the lettuce; 4) Dicing the Maror [horseradish]; 5) Making the Charoses; 6) Initially making salt water.
  • Setting the table: The table may not be setup for the Seder until after Shabbos and the saying of Baruch Hamavdil Bein Kodesh Likodesh.
  • Sleeping: It is permitted to go to sleep on Shabbos for the sake of being awake on the night of Seder. One may even say that he is going to sleep for the sake of having strength to be awake by the Seder.  One however may not say “I am going to sleep today on Shabbos so I have strength to do Melacha, such as cooking, after Shabbos.” 
  • The Shalosh Seudos menu? For the third Shabbos meal, one is to eat meat and fish. If this is unavailable, one is to eat fruits and vegetable. Although one can technically fry/cook Matzah before Shabbos, and eat it for the third meal, practically, it is not customary to do so.
    • In all cases, those who are accustomed to eat Matzah Ashira [i.e. Sephardim] or fried Matzah for the third meal, must be careful to complete their meal prior to the 10th hour of the day. However, meat, fish, and fruits and vegetables may be eaten even past the 10th hour of the day, in limited quantities.

F. Motzei Shabbos-The Seder:

• Baruch Hamvdil Bein Kodesh Lekodesh: After the leave of Shabbos one is to say Baruch Hamvdil Bein Kodesh Lekodesh and only then begin the preparations for the Seder, such as set up the food and the table and the like.
• Candle lighting: The candles are only to be lit after nightfall, and only after reciting “Baruch Hamavdil Bein Kodesh Lekodesh.
• Yaknahaz: When Yom Tov falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush.  The order of the blessings is: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdalah 5) Shehechiyanu. This is called Yaknahaz.
  • The blessing of Besamim is omitted from the order of Havdalah “Yaknahaz”.
  • Haeish: The custom is to say the blessing of Meoreiy Haeish over the Yom Tov candles that were lit. We do not place the candles together, and nor do we place our nails towards them. Rather, we simply look at the candles after the blessing and then continue with Yaknahaz.]
  • Are women to say their own Kiddush with Havdalah when the Seder falls on Motzei Shabbos? Those women who are accustomed to say their own Kiddush for Kadesh by the night of the Seder may do so even when the Seder falls on Motzei Shabbos, and they thus must recite Havdalah over the wine. This is despite the fact that in general women do not drink from the leftover Havdalah wine, and that according to some Poskim they are not even obligated in Havdalah.  They may even say the blessing of Meoreiy Haeis.  Some Poskim, however, rule that women are not to say the blessing of Haeish. Furthermore, in some communities, when the night of the Seder falls on Motzei Shabbos the custom is for the women to say their own Kiddush until the blessings of Havdalah, and then hear the blessings of Havdalah from the leader of the Seder.
• Min Hazevachim and Min Hapesachim: In the blessing of Asher Gealanu one is required to first say Min Hazevachim and only afterwards Min Hapesachim. However, when Pesach falls on Motzei Shabbos some are particular to first recite Min Hapesachim and only afterwards Min Hazevachim.  Others however are not particular in this matter [to say it in this order when Pesach falls on Motzei Shabbos], and rather they always say Min Hazevachim and only afterwards Min Hapesachim].  [Practically, the Chabad custom is like the former opinion.]

The Laws

1. The Shabbos before Shabbos Erev Pesach:

The Shabbos Hagadol speech/Drasha:[1] When Erev Pesach falls on Shabbos, the Shabbos Hagadol speech is given on the previous Shabbos.

Avadim Hayinu:[2] However, all other matters relating to Shabbos Hagadol, such as the recital of Avadim Hayinu after Mincha, are only performed the next Shabbos.

Vihi Noam: When Pesach falls on Motzei Shabbos, Vihi Noiam is recited the previous Shabbos according to all.]

Kiddush Levana: Kiddush Levana is recited this Motzei Shabbos.

Putting away the Besamim: After Havdalah, it is advised to already put away the cloves Besamim in the area that will be sold for Pesach.

Cleaning the Shabbos hat and Tallis: On Motzei Shabbos, is advised to already clean ones Shabbos hat and Tallis Gadol on behalf of Pesach.

2. 2. Taanis Bechoros-Fast of the first born:[3]

Pesach or Erev Pesach falls on Shabbos:[4] When Pesach falls on Shabbos, the firstborns fast on Erev Shabbos, which is also Erev Pesach. When Pesach falls on Sunday, and Erev Pesach falls on Shabbos, then the fast is preceded to Thursday.

If the fast of the first born is pushed up to Thursday, may the firstborn eat before Bedikas Chametz?[5] When Pesach falls on Sunday and the fast of the first born is pushed up to Thursday the 13th, which is Erev Bedikas Chametz, the firstborns who are fasting face a dilemma regarding eating before the Bedika. The following is the ruling: If a Bechor who is fasting has many rooms to check, and it is difficult for him to continue fasting until its conclusion, then he may eat a little prior to performing the Bedika, as only an actual meal was forbidden to be eaten. Alternatively, he is to appoint an emissary to perform the Bedika while he eats.

3. Bedikas Chametz?[6]

When the night of the 14th falls on Shabbos, the Bedika is preceded to Thursday night.[7] One performs the Bedika with all the laws relevant and recites a blessing prior to the checking, as usual.

Prepare the home for Bedikas Chametz: Prepare the home for Bedikas Chametz with sweeping, mopping, and performing all last-minute cleaning from Chametz, as well as distributing the ten pieces of bread. This should all be done so the Bedika can begin immediately after nightfall as is required according to Halacha.

Nullifying the Chametz: After the search is complete, one nullifies the Chametz [i.e. Kol Chamira], as done by a regular year.

Guarding the Chametz: After the search is complete, one must be careful to guard all the Chametz that was found during the search as well as any Chametz that he plans to eat from now until the 5th hour of Shabbos.

4. Biur Chametz:[8]

When the day of the 14th falls on Shabbos, Biur Chametz is preceded to Erev Shabbos which is the 13th. One is to burn all of his Chametz, with exception to two meals worth of Chametz foods which will be eaten on Shabbos.

When on Erev Shabbos:[9] From the letter of the law, one may wait to destroy the Chametz until right before Shabbos begins, although it is proper to destroy it prior to midday.[10] [This implies that one may even initially delay the burning until after the start of the 6th hour, so long as it is done prior to midday.[11] However, some Poskim[12] rule that the Chametz should be burnt immediately after the 6th hour arrives on Erev Shabbos, just as one does in a regular year on the 14th.[13] Furthermore, some Poskim[14] rule that one is to burn the Chametz prior to the start of the 6th hour just like every year. Practically, according to Admur one may even initially burn the Chametz any time prior to midday.]

Bittul-Kol Chamira:[15] When Erev Pesach falls on Shabbos, the second Bittul which is normally said after Biur Chametz, is delayed until Erev Shabbos, after one has completed his eating of Chametz.

5. Mechiras Chametz:[18]

When Erev Pesach on Shabbos, the sale transaction with the gentile is preceded to Erev Shabbos the 13th.[19] Some Rabbanim are accustomed to do the sale before midday/6th hour of Erev Shabbos and have it take effect right before the start of Shabbos begins.[20] They explicitly exclude from the contract any Chametz that is set aside to be eaten for the Shabbos meal. Other Rabbanim perform the sale anytime on Erev Shabbos and have it only take effect on Shabbos after the 5th hour.[21]

6. Kashering:

The Kashering of all the Chametz vessels and surfaces must be performed before Shabbos. [Some write that initially all the Kashering should be done prior to the 5th hour on Erev Shabbos, as is the case by other years. Others, however, maintain that Kashering may even initially be done any time on Erev Shabbos.[22]]

7. Eating Chametz:

When Erev Pesach on Shabbos, it is permitted to eat Chametz until the 5th hour of the day on Shabbos the 14th of Nissan. Thus, one is to use Challah for Lechem Mishneh on Friday night and Shabbos morning, prior to the 5th hour [unless one of the valid non-Chametz alternatives are used, as will be explained in Halacha 10]. One is to arrange on Erev Shabbos to have enough Lechem Mishneh for both meals.

8. Eating Matzah:

It is permitted from the letter of the law to eat Matzah on Erev Shabbos. The prohibition only begins on Shabbos, the 14th. [Nonetheless, some Poskim[23] rule one is not to eat any Matzos on Erev Shabbos. The Chabad custom is not to eat Matzah starting 30 days before Pesach as explained in Chapter 1 Halacha 3!]

9. Melacha on Erev Shabbos:

Majority of Poskim[24] rule it is permitted to perform Melacha past Chatzos, just like every Erev Shabbos. One may thus cut his nails and get a haircut throughout the day of Erev Shabbos. Some Poskim[25], however, question whether Melacha may be performed after midday on Erev Shabbos. Practically, the custom is to be lenient, although one who is stringent is blessed.[26]

10. Cooking Chametz for Shabbos:[27]

One may not cook Chametz foods for Shabbos being that one is unable to wash the pots on Shabbos from the Chametz that is stuck to them.[28] [This applies even if one performs Mechiras Chametz.[29] Nonetheless, if one has a Kosher Eiruv in his community, one may cook Chametz in the pots and then place the content before Shabbos into disposable pans which will be discarded to the outside on Shabbos before the 6th hour. The pots are to be cleaned on Erev Shabbos. Alternatively, one is to initially cook everything in disposable baking pans. Practically, the widespread custom is to simply cook everything in Pesach vessels, and not eat cooked Chametz on this Shabbos.[30] This is especially necessary if there is no Eiruv in one’s community and one has no ability of discarding his Chametz leftovers.] If one went ahead and cooked Chametz for Shabbos in his pots, and the pots were not cleaned before Shabbos-see Halacha 13!

11. Preparations for the Seder on Erev Pesach:[33]

One may not do any preparations for the Seder on Shabbos, and therefore the preparation must be performed on Erev Shabbos. These include the following:

1. Roasting the Zeroa
2. Cooking the egg
3. Washing and checking the lettuce
4. Dicing the Maror [horseradish]
5. Making the Charoses.
6. Salt water:[34] Some Poskim[35] rule it is permitted to make salt water on Yom Tov without restriction. Other Poskim[36], however rule that it contains the same restrictions as making salt water on Shabbos [see next]. Practically, one is to initially prepare the salt water before Yom Tov, and if one forgot to do so, then he is to make it on Yom Tov using a Shinuiy, such as to first put in the water and only then the salt.[37]

The Shabbos Schedule

12. Early Shacharis:[38]

Shacharis on Shabbos must be Davened early, with enough time for people to come home and eat their Shabbos day meal before the 5th hour of the day, before Sof Zman Achilas Chametz. The chazan must be warned not to lengthen the davening.

13. The Haftorah when Shabbos Hagadol coincides with on Erev Pesach:[39]

The custom in these provinces is that when Shabbos Hagadol falls on Erev Pesach the Haftorah of “Veareiva..” is read from Malachi.[40]

14. The Shabbos meals

Lechem Mishneh: It is forbidden to eat Matzah on Erev Pesach.[41] Thus, one needs to use Chametz bread for Lechem Mishneh of the Shabbos [night[42] and] day meals [unless one of the valid non-Chametz alternatives are used, as will be explained in the Q&A]. One must arrange on Erev Shabbos to have enough Lechem Mishneh for both meals. [If one does not have two Challahs available for Lechem Mishneh, one may use a whole non-Muktzah[43] Matzah to join for Lechem Mishneh.[44] If one does not have even one whole Challah available, he cannot make Hamotzi on Matzah, as it is forbidden to be eaten. Rather, he is to fulfill his meal with other available foods.]

The time of the meal: All eating of Chametz must be completed by the start of the 5th hour of the day [Sof Zman Tefila]. Due to this, one who is using Chametz for Lechem Mishneh is to complete the entire meal before the 5th hour of the day, as explained in the Q&A. Alternatively, when the 5th hour of the day arrives, one is to stop his meal and recite Birchas Hamazon, and then eat the remainder of his food later on. [Thus, one can simply eat a Kibeitza of bread before the start of the 5th hour of the day, recite Birchas Hamazon, and then have a complete Kosher for Pesach meal later on.] One is not to continue the meal after the 5th hour even if he does not plan on eating anymore Chametz, as the foods eaten are no longer included in the blessing of Hamotzi once it is forbidden to eat Chametz, as explained in the Q&A.

One who overslept:[45] One who oversleeps on Shabbos morning and is unable to finish Shacharis with enough time to eat Chametz before the 5th hour of the day, cannot use Matzah for his Shabbos meal and thus forfeits his ability of Lechem Mishneh. Rather, he is to fulfill his meal with other available foods.

15. Bittul-Kol Chamira:[61]

When Erev Pesach falls on Shabbos, the second Bittul which is normally said after Biur Chametz, is delayed until Shabbos morning. It is said after completing the eating of Chametz on Shabbos morning, prior to the end of the 5th hour of the day. The Bittul is to be recited even if one has no more Chametz in his possession after the 5th hour.

16. Cleaning the leftover Chametz:[62]

All Chametz must be destroyed or removed from one’s home prior to the start of the 6th hour on Shabbos. The following are the details of this obligation:

Cleaning Chametz pots:[63] As stated in Halacha 8, one is initially to avoid cooking Chametz in pots for Shabbos, due to the inability to wash the pots prior to the start of the 6th hour on Shabbos. Nevertheless, if one went ahead and cooked Chametz foods in pots for Shabbos, then one may wash off the Chametz from the pot, if there is no other way to clean it off [such as through scraping the pot].[64] It is proper to wash the pot clean even if it there is only less than a Kezayis of Chametz stuck to the pot. If one is able to scrape the pot clean without water, then it is forbidden to wash it off.[65] [The above applies if one did not perform Mechiras Chametz. If, however, one performed Mechiras Chametz, and the Mechira includes the Chametz of Shabbos, then the dirty Chametz pots can be placed into the area sold to the gentile and locked away for the remainder of Pesach. Seemingly, however, one is permitted to clean them if he so wishes even in such a case, and perhaps is to be encouraged to do so.[66]]

Leftover Chametz Crumbs:[67] All leftover Chametz crumbs which are less than a Kezayis may be thrown prior to the 6th hour of the day, onto the floor in the areas that people walk.[68] [Alternatively, if one’s area contains an Eiruv, one can throw the crumbs outside into a public for all area. Alternatively, one can flush the Chametz crumbs down the toilet.[69] Alternatively, one can place the Chametz in the area sold to the gentile, if one performed Mechiras Chametz, and the sale includes all the Chametz one owns until the 6th hour on Shabbos. This matter should be verified through the Rav who performed the sale.]

Leftover large pieces of Chametz:[70] All pieces of Chametz that are larger than a Kezayis cannot be thrown on the floor and must rather be given to a gentile as a present and have him remove it from one’s home.[71] [Alternatively, if one’s area contains an Eiruv, one can throw the Chametz outside into a public for all area. Alternatively, one can break the Chametz to small pieces and flush it down the toilet.[72] Alternatively, one can place the Chametz in the area sold to the gentile, if one performed Mechiras Chametz, and the sale includes all the Chametz one owns until the 6th hour on Shabbos. This matter should be verified through the Rav who performed the sale.]

Tablecloth and plates:[73] The tablecloth needs to be shaken from any Chametz crumbs and discarded, as explained above. Likewise, the plates and all other eating utensils are to be cleaned from any visible Chametz using one’s fingers or napkin. [The napkin used to clean the utensils is to be flushed down the toilet or thrown into a public area if there is an Eiruv. Disposable plates and utensils may be simply thrown into the garbage and discarded outside to a public for all area, in areas with an Eiruv. If, however, one does not have an Eiruv in his area, then one needs to clean even the disposable plates from any visible Chametz. To avoid the need to clean the utensils, it is advised to eat all the Chametz foods over napkins and then flush the napkin down the toilet.]

Checking pockets for Chametz: One who at times enters Chametz foods into his pockets, is obligated to check them for Chametz by the very latest on Erev Pesach before the 6th hour, by the time of Sof Zeman Biur.

17. Chametz leftovers past the 6th hour of the day:[74]

Any Chametz that remains in one’s home after the start of the 6th hour on Shabbos [and was stored in the area sold to the gentile], is to have a vessel placed over it until Motzei Yom Tov and is then to be burnt [or placed in the area sold to the gentile if one performed Mechiras Chametz, and the sale includes even the leftover Chametz of Shabbos.] See Chapter 2 Halacha 9!

18. Preparations for the Seder:[75]

One may not do any preparations for the Seder on Shabbos, and therefore the preparation must be performed on Erev Shabbos. These include the following: 1) Roasting the Zeroa; 2) Cooking the egg; 3) Washing and checking the lettuce; 4) Dicing the Maror [horseradish]; 5) Making the Charoses; 6) Initially making salt water.

Setting the table: The table may not be setup for the Seder until after Shabbos and the saying of Baruch Hamavdil Bein Kodesh Likodesh.

Sleeping:[76] It is permitted to go to sleep on Shabbos for the sake of being awake on the night of Seder. One may even say that he is going to sleep for the sake of having strength to be awake by the Seder.[77] One however may not say “I am going to sleep today on Shabbos so I have strength to do Melacha, such as cooking, after Shabbos”.[78]

19. The Shalosh Seudos menu?[79]

For the third Shabbos meal, one is to eat meat and fish.[80] If this is unavailable, one is to eat fruits and vegetable.[81] Although one can technically fry/cook Matzah before Shabbos, and eat it for the third meal, practically, it is not customary to do so.[82] In all cases, those who are accustomed to eat Matzah Ashira [i.e. Sephardim] or fried Matzah for the third meal, must be careful to complete their meal prior to the 10th hour of the day, as explained in chapter 10 Halacha 9D. However, meat, fish, and fruits and vegetables may be eaten even past the 10th hour of the day, in limited quantities.

20. Mincha:

Saying Avadim Hayinu:[83] Avadim Hayinu is recited after Mincha.

Seder Karban Pesach:[84] The Seder Karban Pesach is to be read after Mincha,  before sunset. [If it was not read before sunset, it is to be read until nightfall.[85]]

21. The Seder:
22. Saying Bein Kodesh Lekodesh:[86]

When Yom Tov falls on Motzei Shabbos one may not begin doing any Melacha which is permitted on Yom Tov until he says Havdalah, or recites Baruch Hamavdil Bein Kodesh Lekodesh[87], after the conclusion of Shabbos. It is of importance to remind women of this requirement, and have them say Baruch Hamavdil prior to doing any Yom Tov preparations.

Candle lighting: The candles are only to be lit after nightfall, and only after reciting “Baruch Hamavdil Bein Kodesh Lekodesh.

1. Yaknahaz-Yom Tov that falls on Motzei Shabbos:[88]

Yaknahaz:[89] When Yom Tov falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush.[90] The order of the blessings is: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdalah 5) Shehechiyanu. This is called Yaknahaz.

Besamim:[91] When Motzei Shabbos coincides with Yom Tov, the blessing of Besamim is omitted from the order of Havdalah “Yaknahaz”.[92]

Haeish:[93] If one has a candle available, one is to recite a blessing over it after the blessing of “Kiddush”, but prior to the blessing of Havdalah. [The custom is to say the blessing of Meoreiy Haeish over the Yom Tov candles that were lit. We do not place the candles together[94], and nor do we place our nails towards them. Rather, we simply look at the candles[95] after the blessing and then continue with Yaknahaz.[96]]

Kiddush of Yaknahaz in a sitting position, just as is done by a regular Kiddush.[97] [However, many are accustomed to recite Kiddush of Yaknahaz in a standing position, even though in general they sit for Kiddush.[98] Practically, the Chabad custom is to stand for Kiddush by all times, whether on Shabbos or Yom Tov, and certainly one is to stand for Kiddush of Yaknahaz.[99] See Halacha A for the full details of this matter!]

The Nussach of the Havdalah:[100] The dialect of the blessing of Havdalah recited on Motzei Shabbos which is Yom Tov contains seven stanzas of “Havdalos”.[101] It concludes with the words of “Bein Kodesh Lekodesh,” as opposed to Bein Kodesh Lechol”.[102] [See Q&A regarding if one accidentally said Bein Kodesh Lechol.]

If one did not follow the correct order:[103] If one did not say the blessings in the above order, and rather preceded one of the latter blessing to one of the earlier blessings, then he has nevertheless fulfilled his obligation and is not to repeat any of the blessings already said. This, however, is with exception to if one preceded the blessing of Kiddush to the blessing of Hagafen, in which case one must repeat the blessing of Kiddush.[104]

If no wine is available:[105] If one does not have wine available on Motzei Shabbos which is Yom Tov, the custom is to say Havdalah [Yaknahaz] over bread.[106]

Forgot to say Havdalah in Kiddush:[107]

Remembered after Kiddush, before end of Maggid:[108] If one forgot to say Havdalah [in Kiddush of Motzei Shabbos which is Yom Tov], and did not remember until he began Maggid, then he is to complete Maggid until after the blessing of Goal Yisrael [and the blessing of Hagafen] and not immediately drink the 2nd cup, but rather first say the blessing over the candle and Havdalah, and only then drink the cup.[109] (Furthermore, even if he remembered prior to starting the Haggadah, immediately after drinking the first cup of Kiddush prior to eating the vegetables of Karpas, he is not to immediately pour a second cup to say Havdalah over it, and it is better that he eat the Karpas vegetables prior to Havdalah, and say the entire Maggid until after Goal Yisrael, and then afterwards say the blessing over the candle and Havdalah, and drink the cup.[110]) [However, if he remembered in the midst of drinking the cup of Kiddush, prior to finishing it, then he may refill the cup and say Havdalah over it and then re-drink it.[111]]

Remembered immediately after Maggid and 2nd cup:[112] If he remembered immediately after drinking the 2nd cup that he did not say Havdalah in Kiddush, then he needs to immediately pour a 3rd cup of wine and say Havdalah over it. The blessing of Hagafen is not to be said over it unless at the time that he said the blessing over the second cup he intended to not drink any more wine within the meal, and not prior to the meal.

Remembered after Motzi Matzah, during meal:[113] If he did not remember to say Havdalah until he was in middle of the meal [i.e. past Motzi Matzah[114]], then upon remembering he must immediately stop eating and recite Havdalah over a cup of wine.[115] The blessing of Hagafen is not to be said over it unless at the time that he said the blessing over the second cup he intended to not drink any more wine within the meal.

Remembered after Afikoman:[116] If one did not remember that he did not yet say Havdalah until after the meal, which is after eating the Afikoman, then he is not to say Havdalah over a cup of wine prior to Birchas Hamazon[117], and is rather to wait until after Birchas Hamazon [and the blessing of Hagafen over the 3rd cup] and then say the blessing over the candle and Havdalah and then drink the [3rd] cup [which is the cup] of Birchas Hamazon.[The same applies if he remembered in the midst of Birchas Hamazon that he did not yet say Havdalah, that he is to say it on the 3rd cup.[118]]

Remembered after 3rd cup:[119] If one did not remember that he did not yet say Havdalah until after drinking the [third] cup of wine after Birchas Hamazon, then he is to wait until after the completion of Hallel and the Haggadah, and then say Havdalah over the fourth cup.

Remembered after 4th cup:[120] If one did not remember until after drinking the fourth cup of wine, then he is to say Havdalah over a 5th cup, as at this point there is no other choice. [If he only remembered the next day, then he is to say Havdalah as soon as he remembers the next day.[121]]

Min Hazevachim and Min Hapesachim:[134]

In the blessing of Asher Gealanu one is required to first say Min Hazevachim and only afterwards Min Hapesachim.[135] However, when Pesach falls on Motzei Shabbos some are particular to first recite Min Hapesachim and only afterwards Min Hazevachim.[136] Others however are not particular in this matter [to say it in this order when Pesach falls on Motzei Shabbos], and rather they always say Min Hazevachim and only afterwards Min Hapesachim].[137] [Practically, the Chabad custom is like the former opinion.[138]]

__________________________________________

^[1] Admur 429:2; Maharil; Chok Yaakov 429:3; Elya Raba 430:2; See Nitei Gavriel 1:3 footnote 10

[2] See Admur 430:2; Darkei Moshe 430; Sefer Haminhagim p. 33; Nitei Gavriel 1:5

[3] See Nitei Gavriel 2:1-12

[4] Admur 470:7

^[5] Admur 470:7; M”A 470:4; See Nitei Gavriel 2:17

^[6] Admur 444:1-2

[7] The reason: The Bedika cannot be performed on Shabbos because one must use candlelight for the search, and on Shabbos this may not be done. [Admur ibid]

^[8] Admur 444:2 and 5

[9] Admur 444:5; Michaber 444:2

[10] The reason: This is done so one does not come to forget the next year to destroy it before midday. [Admur ibid]

[11] Implication of Admur and Michaber ibid; Daas Torah 444; Rav Avraham Osdaba

The reason: The reason is because although in other years the Chametz is burned before the 6^th hour, nevertheless, since this is only Rabbinically required, therefore we do not suspect that if this year one burns it after the 6^th hour he may come to burn it after the 6^th hour also next year. [Poskim ibid]

[12] Implication of M”B 444:9 “The start of the 6^th hour”; Mikraeiy Kodesh 1:46

[13] The reason: The Chametz is to be burned immediately when the 6^th hour arrives in order so one not come to burn it another year past the beginning of the 6^th hour and thus come to Rabbinically transgress. However, there is no need to destroy it prior to the beginning of the 6^th hour, as this is only done so one can nullify the Chametz before the 6^th hour, and in this case the nullification is in any event not performed on this day. [Mikraeiy Kodesh ibid]

^[14] Mamar Mordechai 444:3; Chayeh Adam 129:9; Kaf Hachaim 444:22; See Piskeiy Teshuvos 444:8

^[15] Admur 444:6 and 14  

^[16] Nitei Gavriel 9:4; Piskeiy Teshuvos 444:8

[17] The Rebbe was accustomed to say it after the burning on Friday, and so is the custom of many Jews. [Sefarim ibid]

[18] See Shoelo Umeishiv 6:50, 55; Maharam Shick 120; Toras Chesed 1:13; Daas Torah 444:1; Levushei Mordechai Kama 75; Minchas Elazar 3:26; Imrei Yosher 1:146;  Sdei Chemed 9:35; Har Tzevi 126; Poskim in Piskeiy Teshuvos 444:17; Nitei Gavriel 5

[19] Admur 448:16

[20] The reason: The problem with having the sale take effect by midday is that there are still storeowners who are selling Chametz after midday. The reason they arrange for the sale to take effect before Shabbos is because a sale may not be done on Shabbos.

[21] As many Poskim rule there is no prohibition against making the sale take place on Shabbos if all the transactions took place beforehand. [See Poskim ibid]

^[22] Piskeiy Teshuvos 444:9

^[23] Peri Hasadeh 3:87; See Piskeiy Teshuvos 444:9

[24] Drashos Maharil Hilchos Shabbos Hagadol; Pesach Meubin 93; Chok Yaakov 468; Zera Emes 64; Nechpa Bakesef 7; Birkeiy Yosef 468:1; Chaim Sheol 2:38; Shaarei Teshuvah 444 in name of Poskim ibid; Kaf Hachaim 468:3

[25] Biur Halacha 468:1 “Mechatzos”; Admas Kodesh 1:10 prohibits Melacha

[26] Drashos Maharil ibid; Pesach Meubin ibid; Shaarei Teshuvah ibid in name of Poskim; Kaf Hachaim ibid; Piskeiy Teshuvos 444:9

^[27] Admur 444:8

^[28] The reason: If one were to cook Chametz then the pots will need to be washed from Chametz on Shabbos before the 6^th hour, which is forbidden to be done being that it is forbidden to wash vessels on Shabbos unless it is being done for a Shabbos use. [Admur ibid] Vetzaruch Iyun why it is implied that cleaning with one’s hands does not pose this issue, and it is only the washing with water that is prohibited due to this.

[29] The reason: As, nevertheless, one is to initially clean his Chametz pots before Pesach. [See Chapter 9 Halacha 1]

[30] Piskeiy Teshuvos 444:10

[31] The reason: There is no prohibition against owning Kitniyos and hence there is no need to clean the pots on Shabbos. [Unlike Piskeiy Teshuvos 444:10 who seemingly recorded an inaccurate ruling on this matter]

^[32] Chok Yaakov 471:2; Pesach Meubin; Chazon Ish Michtavim 1:188, Shevet Halevi 3:31; See Chapter 6 Halacha 7A in Q&A!

^[33] See Piskeiy Teshuvos 444:12

[34] See Piskeiy Teshuvos 473:14

[35] Implication of Admur 473:19 who only conditions the salt water making regulations to when Pesach falls on Shabbos; Misgeres Hashulchan 118:4 that so is implication of Admur 473:19 and all Poskim in next footnote who only mention the conditions regarding when Yom Tov falls on Shabbos

[36] Siddur Yaavetz Dinei Hachanas Seder; Poskim in Nitei Gavriel [Yom Tov] 13:10; Misgeres Hashulchan 118:4 concludes that even on Yom Tov one should initially abide by the conditions followed on Shabbos, to make a very miniscule amount just enough for the dip; See Admur 510:15 for a dispute regarding if the salting prohibition applies on Yom Tov in which Admur concludes “It is good to suspect for their opinion if there is no loss in the matter”; See Piskeiy Teshuvos ibid footnote 84

[37] Chayeh Adam 130:19; Kitzur SHU”A 118:4

^[38] Admur 444:7

^[39] Admur 430:3; Beir Heiytiv 430:1; Or Zarua 2:393; See Piskeiy Teshuvos 430:1

[40] The reason: As this Parsha discusses the bringing of the tithes to the storehouses, which is similar to what occurs on Erev Pesach, being that on Erev Pesach is the time of Biur. As on every Erev Pesach of the 4^th and 7^th year of the Shemitah it is an obligation upon every person to remove from his house all of the Maaseros of grains that he tithed in the past three years of Shemitah and that have remained in his house. On this Erev Pesach, he is obligated to remove it from his house and bring it to the house of the Levites. (Now, although there are those [Rambam Maaser Sheiyni 11:7; Sifri Devarim 14:28] who say that the time for this obligation is not on Erev Pesach but rather on Erev Shevi’i Shel Pesach, and so is the main Halachic ruling as brought in Y.D. 331:144, nevertheless, the widespread custom is like the former opinion.) [Admur ibid]

[41] See Chapter 10 Halacha 9B!

[42] See Chapter 10 Halacha 9B that according to Chabad custom we do not eat Matzah starting from thirty day’s before Pesach and that some Poskim rule the prohibition of eating Matzah begins from the night of Erev Pesach. Nonetheless, from the letter of the law, one may eat Matzah by the Friday night meal as the final ruling is that the prohibition only begins after daybreak.

[43] See Q&A!

[44] Ben Ish Chai Tzav; Poskim in Piskeiy Teshuvos 444:2 footnote 12; See Poskim there who rule that using the Matzah for Lechem Mishneh of the day meal is invalid, and hence initially one is to use Challahs for Lechem Mishneh.

[45] See Piskeiy Teshuvos 444:4

[46] See Piskeiy Teshuvos 444:3

[47] See Admur 444:2-4

[48] Admur 444:2; See Chapter 10 Halacha 9B that one may eat Matzah Ashira on Erev Pesach [prior to the 5^th hour].

[49] Admur 444:3; See Chapter 8 Halacha 5C; See Piskeiy Teshuvos ibid

[50] See however Poskim in Piskeiy Teshuvos 444:3 who rule that one is not required to eat the amount of Kevius Seuda as is required during the week.

[51] See Admur Seder 2:3 that one must eat at least four Kebeitza of the Mezonos in order to say Birchas Hamazon upon being full.

[52] Admur 444:4; See Chapter 10 Halacha 8B

[53] Admur ibid; M”A 444:2

[54] See Minchas Yitzchak 6:48; Piskeiy Teshuvos 444:13

[55] See Admur 177:6; Tosafos Brachos 41b; P”M 200 A”A 3; Chazon Ish 32; Piskeiy Teshuvos 177:10

^[56] Piskeiy Teshuvos 444:2, and Shemiras Shabbos Kihilchasa 20:22

[57] Peri Megadim A”A 308:10 and 444 A”A 1. Ben Ish Chai Tzav; Darkei Chaim Veshalom p. 401; However, Ashel Avraham Butchach end of 308 rules that even these Matzos are not Muktzah as they can be fed to kids! He implies that food never becomes Muktzah. Vetzaruch Iyun.

Their reason: These Matzahs are Muktzah on Shabbos as it is forbidden to eat it on Erev Pesach, and one is particular against giving it to one’s kids and the like, and it thus does not have the status of food. [Poskim ibid]

^[58] Piskeiy Teshuvos ibid

[59] The reason: The reason for this is because children who do not understand the concept of leaving Egypt may be fed matzos on Erev Pesach, and thus the Matzos are fit for them to eat. This means that since children are Halachically allowed to eat the Matzos, it is thus not Muktzah even if one is particular against giving them the Matzoth for whatever reason. Thus, the Matzah is not considered Muktzah even a family who does not have children. See Admur 308:64.

^[60] See Piskeiy Teshuvos 444:15

^[61] Admur 444:6 and 14  

^[62] Admur 444:9-11

^[63] Admur 444:8

[64] The reason: The reason that this is allowed is because it is being done for the need of the Mitzvah to destroy the Chametz. [Admur ibid]

^[65] However, there are opinions who rule that today it is better to clean the pot with water than with one’s hands, as water  today is easily available, and is thus easier to clean with. [See Piskeiy Teshuvos 444:11]

[66] See Chapter 9 Halacha 1

[67] Admur 444:9

[68] The reason: As through walking on them, they will become destroyed before the 6^th hour arrives. [Admur ibid]

[69] M”B 444:18; Piskeiy Teshuvos 444:18

^[70]  Admur 444:9

[71] The reason: One must give the Chametz to a gentile as a present even though in general it is forbidden to give presents on Shabbos, being that it is being done for the sake of a Mitzvah. In a Karmalis or area with an Eiruv, the Gentile may even be given any amount of Chametz, and may be explicitly told to carry it outside. However, by a Rishus Harabim, one may only give the gentile one meals worth of Chametz at a time, and one may not tell the gentile to take the Chametz outside. [Admur ibid]

[72] Piskeiy Teshuvos 444:18

[73] Admur 444:9

[74] Admur 444:11; Kuntrus Achron 444:2 “Discarding without destroying is worthless once the time of prohibition has arrived, as he can no longer sell it or to give it as a present to a gentile, or to disown it.”

Other opinions: Some Poskim rule that disowning the Chametz is defined as Tashbisu, and may even be done after midday. [Avnei Nezer O.C. 528 in opinion of Rambam]

^[75] See Piskeiy Teshuvos 444:12

[76] See Admur 290/6

[77] Implication of Poskim ibid who write it is only forbidden to say “Melacha” and “writing words of Torah”. This follows the rule that the prohibition of Vedaber Davar only applies towards matters that are forbidden to do on Shabbos, and hence since it is permitted to learn or stay awake after Shabbos, therefore there is no prohibition involved in saying it.

Other opinions: Some write it is forbidden to even say “I am going to sleep so I have strength to learn after Shabbos” due to Mimtzo Cheftzecha, as one is revealing that his sleep is in preparation for after Shabbos. [SSH”K 28/72 footnote 168; see also Admur 404/4] Others learn it is forbidden to say this due to it being a belittlement of Shabbos. [Piskeiy Teshuvos 290/4 based on Elya Raba 307/1; P”M 290 M”Z] Practically, this opinion is negated in the wording of the above Poskim.

[78] Admur 290/6; M”A 290/; 307/1; Sefer Chassidim 266; M”B 290/4

^[79] Admur 444:2-4

Other opinions: Some are accustomed to split their morning meal [prior to the 5^th hour] to two meals, so it counts also for the third meal, and they can wash on bread. [See M”B 444:8; Piskeiy Teshuvos 444:5-6] According to Admur ibid, this option is not viable as the third meal is only valid if eaten after midday. [Admur 444:2]

[80] Admur 444:3

The reason: The only type of bread that one may eat on Erev Pesach is Matzah Ashirah, and being that in these provinces the custom is not to eat Matzah Ashirah from the 5^th hour and onwards, therefore, one is unable to wash for the third meal. Therefore, one is to eats meat and fish and the like, being that there are opinions which say that one fulfills the Mitzvah even with these foods. If one has no fish or meat available, then one is to eat fruits and vegetables. [Admur ibid]

[81] Admur 444:4

[82] Admur ibid; M”A 444:2

[83] Admur 430:2; Darkei Moshe 430; Sefer Haminhagim p. 33

[84] Siddur Admur “Bizmano”; see Hisvadyus 5748, p. 448; Likkutei Sichos 32 p. 36-43

[85] As according to some opinions, one may bring the Karban Pesach until nightfall.

[86] 299/17-18

[87] Other Opinions: The Elya Raba rules it does not suffice on Motzei Shabbos which is Yom Tov to simply say Baruch Hamavdil Bein Kodesh Lekodesh. Rather one must say the entire blessing of Hamavdil without Sheim Umalchus. [Brought in Kaf Hachaim 299/58]

[88] Admur 473:6-9; 491:4; 599:1 [regarding R”H]; See Kaf Hachaim 473:18-26; Piskeiy Teshuvos 473:3-5

[89] 473/6; 491/4; 599/1 [regarding R”H]

[90] “When [the night of the Seder] falls on Motzei Shabbos one needs to say Havdalah after Kiddush, and if he has a candle he is to say a blessing over it after the blessing of “Kiddush”, but prior to the blessing of Havdalah. After Havdalah, one is to say the blessing of Shehechiyanu” [Admur 473:6]

[91] Admur 473:6

[92] The reason: The reason for this is because the entire purpose of smelling Besamim on Motzei Shabbos is to comfort the soul which is saddened due to the leave of the extra soul it received on Shabbos. On Yom Tov, however, there is no need for Besamim as the pleasure of Yom Tov and its joy calms and soothes the soul [from its loss]. [Admur ibid; Tosafus Pesachim 102b; Rosh Pesachim ibid; Kaf Hachaim 473:18; Vetzaruch Iyun on some of the wording in Admur ibid]

[93] Admur 491:4                                       

[94] Some suggest this is due to that separating the candles from each other afterwards is similar to extinguishing. [see Admur 502:7; Kitzur Halachos 298 footnote 4]

[95] See Piskeiy Teshuvos 298 footnote 59 for a discussion amongst Poskim in how one is allowed to say the blessing of Haeish over the candle lit in honor of Yom Tov. Simply speaking however, it is allowed being that Shabbos and Yom Tov candles are lit for the use of their light on the table as well as for Shalom Bayis.

Benefiting from light prior to Havdalah: It is disputed ion Poskim as to whether one may benefit from light prior to reciting Meoreiy Haeish within Havdalah. Some Poskim rule it is forbidden to do so. [opinion in Kol Bo 41; Beis Yosef 693; 298 Orchos Chaim; Perech Shushan 3:2; Beis Yehuda 107; Mahrkash; Birkeiy Yosef 693:1; Erech Hashulchan 693:2; Yifei Laleiv 2:2] Other Poskim rule it is permitted. [second opinion in Kol Bo 41; Beis Yosef 298; implication of Rama ibid; Levush ibid; Kneses Hagedola; Chabad custom by night of Purim]. However, according to all, one may read from a Siddur prior to Havdalah, as the Nussach is well versed in one’s mouth and there is hence not a lot of benefit involved. [Birkeiy Yosef 599:2; Shaareiy Teshuvah 599:1; M”B 5991; Kaf Hachaim 599:6]

[96] Sefer Haminhagim p. 76 [English]

[97] The reason: Although the custom is to stand for Havdalah on every Motzei Shabbos out of respect for the king whom we are escorting [296:15; See “The Laws and Customs of Motzei Shabbos” Havdalah Halacha 4] nevertheless, by Havdalah of Motzei Shabbos which is Yom To, since one is saying the Havdalah within Kiddush, it is said in a sitting position just like Kiddush. See 271:19 [Admur ibid]

[98] Drashos Mahariy Viyal; Yifei Laleiv 2:2 that even those who generally sit for Havdalah [see Michaber 296:6] are to stand for Kiddush of Yaknahaz; Kaf Hachaim 473:20; See Aruch Hashulchan 271:24

[99] Sefer Haminhagim [Hebrew] p. 39; English p. 55; Haggadah of Rebbe p. 8;

[100] Admur 473:9; Tosafus Pesachim 104a; Rosh and Mordechai, brought in Beis Yosef 473; Abudarham Seder Haggadah; Peri Chadash 473; Machazik Bracha 473:2; Kaf Hachaim 473:19

[101] The middle Nussach of Havdalah: The middle Nussach of Havdalah on Motzei Shabbos which falls on Yom Tov contains seven sets of “Havdalos” [separations] that Hashem made. The normal Nussach of Havdalah on Motzei Shabbos and Motzei Yom Tov only contains four Havdalos. The following is the Nussach read by Yaknahaz versus the regular Nussach. The words in Itallics are the stanzas that are added to the Yaknahaz Nussach versus the regular Nussach:

ברוך אתה ה’, אליקינו מלך העולם המבדיל בין קדש לחול, בין אור לחשך, בין ישראל לעמים, בין יום השביעי לששת ימי המעשה. בין קדשת שבת לקדשת יום טוב הבדלת, ואת יום השביעי מששת ימי המעשת קדשת, הבדלת וקדשת את עמך ישראל בקדושתך ברוך אתה ה’ המבדיל בין קדש לקדש.

Background of this Nussach: From the letter of the law, one is allowed to recite the regular Havdalah of Motzei Shabbos:Yom Tov, which contains 4 stanzas of Havdalos, and simply switch the words of “Bein Yom Hashevi Lesheishes Yimei Hamaaseh” to the words “Bein Kedushas Shabbos Lekedushas Yom Tov Hivdalta” and then conclude Baruch Ata Hashem…”. The reason for the switch is because one needs to conclude the middle blessing of Havdalah with a matter that is similar to the words of the concluding blessings, and hence, since we now conclude Bein Kodesh Lekodesh we therefore switch the ending stanza of the Nussach to one that pertains to it. However, in the later generations [mentioned in Ran], the custom became to recite a total of seven stanzas of Havdalos, adding the stanza of “Bein Yom Hashevi Lesheishes..” [4^th Havdalah] and “Bein Kedushas Shabbos…Yimei Hamaaseh Kidashta” [5^th Havdalah, as it all counts as one Havdalah] and “Hivdalta Vekidashta..” [6^th and 7^th Havdalah as it refers to the Kohanim and Leviim being separated from the rest of Klal Yisrael]. The reason for this is because the Sages stated that one may never say less than three Havdalas within the Havdalah of Motzei Shabbos and Yom Tov, and one who desires to add more, may add up to seven Havdalos corresponding to the seven heavens. [This does not include the Havdalah of “Bein Yom Hashevi..” which is said at the end to serve as “Meiyin Chasima”.] Now, on Motzei Shabbos which is Yom Tov, due to the obligations of the day of Yom Tov, it became accustomed to reciting 7 Havdalos in order so one says at least one time seven Havdalos. [Admur ibid]

[102] Admur ibid; Poskim ibid; Tur 473; Rambam Shabbos 29:22; Chulin 26b

[103] Admur 473:6 in parentheses

[104] The reason: The reason for this is because [this order is disputed between Beis Shamai and Beis Hillel and] by doing so one followed Beis Shamai over Beis Hillel, and anyone who follows Beis Shamai over Beis Hillel does not fulfill his obligation. [ibid]

[105] Admur 296:11

[106] A dispute in this matter is brought in Admur. Some Poskim rule [Geonim; 1^st opinion in Michaber] that since one is allowed to say Kiddush over the bread, and Havdalah is secondary to Kiddush on this night, he may likewise say Havdalah over the bread. Other Poskim [Rosh; 2^nd opinion of Michaber] however rule in such a situation it is better to say Kiddush over Chamer Medina than to say it over bread. Practically, the custom in these countries is like the former opinion. [ibid] So is the ruling of Rama in our current wording of the Shulchan Aruch, however some prints have written the Rama rules like the latter opinion. [See Kaf Hachaim 296:28]

Other opinions: Michaber, based on Klalei Haposkim, rules like the latter opinion. [Kaf Hachaim 296:27]

[107] Admur 473:7; See Kaf Hachaim 473:21-26; Piskeiy Teshuvos 473:5

[108] Admur ibid; Michaber 473:1; Orchos Chaim Tefilos 12

[109] The reason one does not say Havdalah on a separate cup of wine: Although in this method one is performing two Mitzvos on one cup [i.e. Havdalah and the 2^nd cup of the Seder], and in general we avoid performing two Mitzvos on one cup, as explained in 271:12 [See also Rav Huna Pesachim 102b], nevertheless, here there is no other choice, and it hence must be done. The reason there is no other choice is because if he says Havdalah on a separate cup in middle of Maggid, he will need to recite the blessing of Borei Peri Hagafen on that cup according to the custom of these provinces which rule that the blessing over the first cup does not exempt one from saying a blessing over the second cup, as explained in 474:2. Now, saying another blessing over a cup will appear as if he is adding to the four cups designated by the sages to be drunk that night. [Admur ibid; Chok Yaakov 473:4]

Other reasons: Alternatively, the reason is because once one begins the Haggadah [i.e. Maggid] it is forbidden to make an interval in middle. [Levush 473; Ramban in Milchamos Pesachim that once the 2^nd cup is poured one may not make an interval; Ran Pesachim; Biur Hagr”a 473; M”|B 473:4] Other Poskim, however, negate this reason saying there is no prohibition to make a Hefsek of drinking between the cups. [Admur 473:11; Chok Yaakov 473:5; Baal Hamaor; Tosafus Pesachim 103b] See Kaf Hachaim 473:21

[110] Admur ibid in parentheses; Kaf Hachaim 473:21 regarding Ashkenazim; M”B 473:4 regarding before Maggid, however, in Biur Halacha he leaves the matter in question if one remembered before Karpas; Beir Moshe 8:186 regarding if he already said Havdalah in Shemoneh Esrei

The reason: It is better that he eat the Karpas vegetables prior to Havdalah, then to say Havdalah over a cup of wine beforehand, after finishing Kiddush, as by doing so he will need to say another blessing of Hagafen on the wine and this will appear as if he is adding to the four cups designated by the sages to be drunk that night. [Admur ibid in parentheses]

Other opinions: Some Poskim rule that only if he remembers after Karpas is he to delay Havdalah until the 2^nd cup, even if he remembers prior to beginning Maggid and pouring the 2^nd cup, as it is proper not to drink extra wine prior to finishing the Haggadah. However, if he remembers prior to Karpas, then he must make Havdalah immediately as it is forbidden to eat before Havdalah. [Shulchan Gavoa 473:4] This follows the opinion of Michaber 474, and the custom of Sephardim, to not say Hagafen on the extra cups, and hence it does not appear like one is adding to the cups established by the Sages upon drinking it. However, the opinion of Admur follows the opinion of Rama 474 and that of the Ashkenazim [Kaf Hachaim 473:22] However, other Poskim rule that even Ashkenazim are to say Havdalah on a cup before eating the Kapras. [See Biur Halacha ibid who leaves this matter in question; Rav Moshe Feinstein in Haggadah Kol Dodi] Other Poskim rule that if he did not yet say Havdalah in Davening then he is to say Havdalah on another cup before Karpas. [Beir Moshe 8:186]

[111] Kaf Hachaim 473:22 that if he remembered after taking a sip he is to stop and say Havdalah over it and then drink it, and if he already drank a Revius, or majority of the cup then he is to refill it and say Havdalah; Piskeiy Teshuvos 473:5

The reason: As another blessing is not required in such a case being that he was in the midst of drinking and did not remove his mind from drinking more wine at that moment. [Kaf Hachaim ibid]

[112] Admur ibid in parentheses; Shulchan Gavoa 473:4; Kaf Hachaim 473:22 and 24; See Admur 472:15; 299:2

[113] Admur ibid [See Admur 174:5; 299:4]; M”A 473:2; Chok Yaakov 473:6; Chok Yosef 473:6; Chayeh Adam 130 Inyanei Seder 3; M”B 473:5; Kaf Hachaim 473:23 

[114] Shulchan Gavoa 473:4; Kaf Hachaim 473:22

[115] The reason: As during the meal itself the Sages did not institute any drinking of cups, and hence there is no apparent addition if he drinks it in middle of the meal for the sake of Havdalah. [Admur ibid in parentheses] We do not say that one should delay Havdalah until after the meal, as then he will need to say Havdalah on a separate cup than the 3^rd cup, and he will end up adding to the cups instituted by the Sages. Now, one cannot have him simply say Havdalah over the 3^rd cup as we do not say two Mitzvos over one cup with exception to Kiddush and Havdalah. [M”A ibid; Kaf Hachaim ibid; omitted by Admur; Vetzaruch Iyun as to the need for this reason as in any event one may not eat prior to Havdalah and hence he must stop in middle of the meal and say Havdalah!]

[116] Admur ibid in parentheses; Kaf Hachaim 473:25

[117] The reason: As if he does so it will appear as if he is adding to the cups instituted by the Sages, as the Sages instituted to drink two cups after the meal, and he will end up drinking three. However, during the meal itself in which the Sages did not institute any drinking of cups, there is no apparent addition if he drinks it in middle of the meal for the sake of Havdalah. [Admur ibid in parentheses]

[118] Machatzis Hashekel 473:2; M”B 472:5; Kaf Hachaim 473:25 

[119] Admur ibid; M”A 473:2; Chok Yaakov 473:6; Chok Yosef 473:6; Chayeh Adam 130 Inyanei Seder 3; M”B 473:5; Kaf Hachaim 473:26 

[120] Admur ibid in parentheses; M”B 473:5; Kaf Hachaim 473:26

[121] SSH”K 62:19; Piskeiy Teshuvos 473:5; However see Har Tzevi 1:166 who leaves this matter in question; See Q&A!

[122] See Piskeiy Teshuvos 473:3

[123] Beir Moshe 6:136; SSH”K 62:16 footnote 27 in name of Rav SZ”A

[124] See M”A 296:4 in name of Shlah

[125] See 2^nd opinion in Admur 296:19; Orchos Chaim; Taz; Regarding why this should not be considered an interval between the Kiddush and drinking the wine according to those who say women are exempt from Havdalah-See SSH”K ibid

[126] So rule in general that women may say Meoreiy Haeish: Ketzos Hashulchan 96 footnote 12; So rules also Daas Torah 296; Ben Ish Chaiy Vayeitzei 24; Kaf Hachaim 296:54; Igros Moshe 2:47; Kinyan Torah 1:88; Beir Moshe 4:28; Kaneh Bosem 3:17; Sheivet Haleivi 6:42; Yechaveh Daas 4:27; [So is proven from Admur which does not mention anywhere any differentiation regarding women in the blessing of Meoreiy Haeish. Furthermore, even according to those Poskim [M”B in Biur Halacha 296 “Lo Yavdilu Leatzman”] who side women are exempt from the blessing of fire, they are nevertheless permitted to say the blessing as is the law by all Mitzvos that they are exempt from. [Ketzos Hashulchan 96 footnote 12] Regarding why this should not be considered an interval between the Kiddush and drinking the wine according to those who say women are exempt from Haeish-See SSH”K ibid

[127] Beir Moshe ibid; Piskeiy Teshuvos ibid

[128] Vayaged Moshe 15:10

[129] Shevet Halevi 8:118; Rav SZ”A in Maor Hashabbos 2:28; Orchos Rabbeinu 2:111; Piskeiy Teshuvos 296:4

[130] See “The laws and Customs of Motzei Shabbos” Havdalah Halacha 3 in Q&A; Kaf Hachaim 296:44; Shevet Halevi ibid; Rav SZ”A in SSH”K 62 footnote 47; Piskeiy Teshuvos 296 footnote 34; 473:4 footnote 19

[131] See Har Tzevi 1:166; SSH”K 62:19; Piskeiy Teshuvos 473:5

[132] As it is forbidden for him to eat until he says Havdalah. [Based on M”B 299:16]

[133] Har Tzevi 1:166

[134] Admur 473:49; Taz 473:9; Tur 473; Levush 473:7; Mordechai Pesachim 38; Tosafus Pesachim 116b; See Kaf Hachaim 473:162

[135] The reason: The reason for this is because the Zevach is the Chagiga offering which is eaten prior to the Passover sacrifice in order so the Passover sacrifice be eaten with satiation [And with us first mention the Zevachim and only afterwards the Pesachim]. 

[136] Opinion in Admur ibid; Siddur Admur; Taz ibid; M”A 473:30; Bach 473; Mahariy Viyal 193; Olas Shabbos 473:7; Elya Raba 473:36; Chok Yaakov 473:40 that so is final ruling

The reason: The reason for this is because the Chagiga offering is not eaten on this night as explained in 473:23 [that when Pesach would fall on Motzei Shabbos, the Chagiga offering would not be brought on Shabbat which is Erev Pesach, nor on Erev Shabbos]. Instead the Zevachim, which refers to the Chagiga and Simcha Shelamim would be offered the next day. [Admur ibid; See Beitza 19a]

[137] Opinion in Admur ibid; Opinion in Chok Yaakov 473:40; Pesach Meubin 268; Kneses Hagedola 473 that so is the custom; Chok Yosef 473:3; Kneses Yechezkal 23, brought in Shaareiy Teshuvah 473:27; Kaf Hachaim ibid

The reason: The reason for this is because we request from G-d to help us reach the coming Holidays in a rejoiced spirit to serve him, and there we will eat the next year when Pesach will not fall on Saturday night first from the Zevachim, which is the Chagiga that is eaten on this night, and then from the Pesachim. Now, even if according to our calculation of the set months which we have received, also the following years Passover will fall on Saturday night, nevertheless [the order is not changed, as] when the temple will be rebuilt we will once again sanctify the month based on testimony of sighting of the moon, and then it will once again become possible that Pesach will not full on Saturday night. [Admur ibid; Kneses Yechezkal ibid; Kaf Hachaim ibid]

[138] Admur in Siddur