3. Kadesh:^[1]

*For the full detailed laws relating to the drinking of the four cups-See Chapter 1 Halacha 4! For the detailed Shiurim of the wine and drinking-See Chapter 3 Halacha 5F and J. For the detailed laws relating to leaning while drinking the four cups-See Chapter 3 Halacha 7

A. General Laws:^[2]

The Seder begins with the pouring of the first [of the four] cups of wine on which Kiddush is recited over. [This cup is used for Kiddush and likewise fulfills the first of the four cups drunk this night which correspond to the four Geuloas, the first being “Vehotzeisi.”]

Rabbinical:^[3] The Kiddush of a Holiday is of Rabbinical institution. This is opposed to Kiddush on Shabbos, which is rooted in a Biblical precept.

Who receives a cup of Kiddush? Men, women, and male and female children of Chinuch age and can understand the story of the exodus, are obligated to drink four cups of wine [or grape juice, or other valid beverage] and are hence to all be holding a Kiddush cup filled with wine. The custom is to give cups of wine even to children below the age of Chinuch. The children are to each have their own cup of wine and not simply drink from the cup of an adult. See Chapter 1 Halacha 4E!

Rinsing the cup: The Kiddush cup is to be rinsed with water inside and outside prior to making Kiddush. See Chapter 1 Halacha 4H!

Washing hands beforehand:^[4] Even those who are accustomed throughout the year to wash hands for bread before saying Kiddush^[5], are to begin the Seder with Kadesh and are only afterwards to wash hands.^[6] [Practically, today the widespread custom is to always make Kiddush prior to washing hands for Hamotzi, even throughout the year.^[7]] Nonetheless, if one’s hands are dirty, he is to [slightly^[8]] wash them before saying Kiddush [and is not to say a blessing over this washing^[9]].^[10]

The need to intend to drink  more wine after the first cup if one forgets to lean:^[11] It is initially proper for one to have in mind upon saying the blessing of Hagafen over the first cup, that he intends to drink more wine afterwards, between the 1^st and 2^nd cup, and to include it in this blessing. In this case, even if one were to forget to lean upon drinking the first cup, he may re-drink the first cup in a leaning position.^[12] However, one should not drink more wine between the first and second cup, if he did not forget to lean, and thereby does not need to re-drink the 1^st cup. See Chapter 3 Halacha 7E and 8B for the full details of this subject!

Having someone else pour the wine:^[13] If possible, it is proper^[14] for the Baaal Habayis [i.e. Seder leader,] to not pour the wine for himself and he is to rather have someone else [such as his wife, if she is pure^[15]] pour wine into his cup, similar to a servant.^[16] [The same applies for all the other Seder participants.^[17] It is thus customary for each Seder participant to pour for the wine for his friend.^[18] This custom, however, was omitted from the Haggadah of Admur [printed in his Siddur], and some Poskim^[19] learn based on this that it should not be followed. Practically, the custom of the Rabbeim was not to have someone else pour them the wine.^[20] Likewise, even in previous times, many were not careful to follow this custom and rather poured the wine for themselves.^[21] It is unclear if this is a directive for the public, although the widespread Chabad custom today is not to be particular in this matter. Those who intend the Kabalistic intents of the pouring^[22], may pour so themselves rather than have others pour for them.^[23]]

Standing:^[24] When one says the blessing of Kiddush [i.e. Hagafen and onwards], it is better to sit.^[25] [Nevertheless, from the letter of the law, Kiddush can also be said in a standing position.^[26]] Practically, in these [Ashkenazi] provinces, the widespread custom is to sit.^[27] [The above is all in accordance to Halacha, however, according to Kabballah, Kiddush is to be recited in a standing position.^[28] Practically, the Chabad custom is to stand for the night Kiddush by all times, whether on Shabbos or Yom Tov, including the night of the Seder.^[29] So is also the Sephardi custom, to stand for the night Kiddush.^[30] So is also the custom of some Gedolei Ashkenaz.^[31] However, other Gedolei Yisrael of Ashkenaz, have the custom to sit while saying Kiddush.^[32]]

Looking at the candles:^[33] Prior to starting the Kiddush, it is proper to look at the [Yom Tov] candles [that one said the blessing over^[34]].^[35] However, once one begins the blessing of the Kiddush, he must look at the cup.^[36] [The Rebbe once instructed the candles to be brought to the Seder table of the Bochurim in Tomchei Temimim, so they could look at it during Kadesh.^[37]]

How to hold the cup:^[38] The cup is lifted with one’s right hand and handed over to one’s left hand, and is then lowered from above to below into the palm of the right hand. The right hand is to be formed into a cup form, lifting one’s four fingers in an upright position, with the thumb resting to the side. The cup is to be lifted three Tefachim from the table.^[39]

Drinking the entire cup in one shot: Initially one is to drink the entire cup of wine, or at the very least majority of the cup of wine, irrelevant of how much wine the cup contains. See Chapter 1 Halacha 4J for the full details of this subject! Initially, one is to drink the entire cup of wine, or at the very least majority of a Revius of wine, in one shot and in one gulp, and at the very least within the amount of time it takes to drink a Revius of wine. See Chapter 1 Halacha 4K for the full details of this subject!

Leaning: Men are required to lean to their left side upon drinking the four cups of wine, including the first cup of wine which Kiddush is said over. If one forgot to lean, he does not re-drink the cup unless he explicitly had in mind to drink more wine upon saying Kiddush, as stated above. See Chapter 3 Halacha 7 for the full details of this subject!

After blessing:^[40] After drinking the first [of the four] cup, an after blessing is not to be recited.^[41] This applies even if one drank much more than a Revius, and applies whether one drank wine or other beverages which are considered Chamer Medina.

 

Summary: ·        The widespread Chabad custom today is not to be particular that another person pours one the wine. ·        It is initially proper for one to have in mind upon saying the blessing of Hagafen over the first cup, that he intends to drink more wine afterwards, between the 1st and 2nd cup, and to include it in this blessing. ·        The Chabad custom is to stand while reciting Kiddush. ·        The cup is lifted with one’s right hand and handed over to one’s left hand, and is then lowered from above to below into the palm of the right hand. The right hand is to be formed into a cup form, lifting one’s four fingers in an upright position, with the thumb resting to the side. The cup is to be lifted three Tefachim from the table. One is to look at the candles before beginning the Kiddush. However, once one begins the blessing of the Kiddush, he must look at the cup. ·        Prior to starting the Kiddush, it is proper to look at the candles. However, once one begins the blessing of the Kiddush, he must look at the cup. ·        One is to try to drink the entire cup of wine, in one shot and in one gulp. ·        Men are to lean to their left side upon drinking the wine.

Q&A Are the participants to say their own blessing over their cup, or are they to be Yotzei with the blessing said by the leader of the Seder?[42] The participants are not obligated to say their own blessing over the four cups, and may be Yotzei with the family leader who is making Kiddush. [Practically, the custom of many is to be Yotzei Kiddush with the family leader just as is done the rest of the year and not to say their own individual blessing for Kiddush.[43] Nevertheless, one may choose to say their own Kiddush if they wish, and so is the custom of some.] The order to be followed by the participants:[44] Those participants who say it quietly to themselves together with the leader of the Seder, are not to answer Amen to the blessing of the leader of the Seder.[45] If they will be saying it after the Kiddush of the leader of the Seder, then they are to intend to not be Yotzei with his Kiddush.[46] Those participants who are being Yotzei with the leader of the Seder are to hold the cup in their hands while Kiddush is recited, just as if they were making Kiddush.[47] How does one fulfill Kiddush Bimakom Seuda on the night of the Seder? Although one is generally required to eat Mezonos or Hamotzi immediately after Kiddush[48], nevertheless, on the night of the Seder we delay doing so until Motzi Matzah. The reason for this allowance is because we are required to recite the Haggadah prior to eating the Matzah, and hence the delay of reading the Haggadah is considered for the need of the meal, and it is permitted to make an interval between Kiddush and Hamotzi for the sake of the meal.[49] Alternatively, the reason is because the Sages did not obligate eating immediately after Kiddush on the night of the Seder.[50] This is in addition to the fact that some Poskim[51] rule that one who drinks a Revius of wine for Kiddush, fulfills his obligation of Kiddush Bimakom Seuda and according to all, if one drinks the entire cup which holds much more than a Revius fulfills his obligation. May one walk from one room to another between Kadesh and Motzi Matzah? In general, it is forbidden to switch areas between Kiddush and Hamotzi, and at times doing so can invalidate the Kiddush, due to it failing to fulfill Kiddush Bemakom Seuda.[52] Accordingly, one is not to initially leave the Seder table and go into another room, and is certainly not to leave the home, after Kadesh, until one eats Matzah.[53] One who switches areas in between, and eats the Matzah for Motzi Matzah in a different area then where Kadesh was performed, does not fulfill his obligation of Kiddush [unless he drank a Revius of wine or grape juice in Kadesh[54], which initially everyone is required to do[55]].[56] Furthermore, even if he returns to his original area of Kiddush and continues the Seder from there, he is not Yotzei and must repeat Kadesh if he delayed some time in that area [and did not drink a Revius of wine in Kadesh, as stated above].[57] Bedieved, if he did not delay very long, and quickly returned to the Seder table, then the Kiddush remains valid [even if he did not drink a Revius of wine but a mere Malei Lugmav[58]].[59] For the sake of the meal, or time of need:[60] It is permitted to walk from one area to another between Kadesh and Motzi Matzah for the sake of the meal [such as to grab a cushion for one’s seat, or bring a Hagadah]. Likewise, one may walk to a different area in order to use the bathroom [or to change a diaper, and the like].

 

1. Shehechiyanu^[61]

The blessing of Shehechiyanu is recited during Kadesh [on behalf of the Yom Tov, and the Mitzvah of eating Matzah^[62]]. It is recited after the completion of Kiddush, prior to drinking the wine.^[63] In the Diaspora, it is recited in Kadesh of both the first and second night of Pesach.^[64] [One who recited the blessing of Shehechiyanu during candle lighting may not repeat the blessing during Kiddush.^[65] Thus, women who are saying Kadesh do not say the blessing of Shehechiyanu if they recited it by candle lighting. If a man is lighting the candles, then he should say the Shehechiyanu by Kiddush. If he said it by candle lighting, then he does not repeat the blessing by Kiddush.]

Forgot Shehechiyanu:^[66] One who forgot to recite the blessing of Shehechiyanu during Kiddush, prior to drinking the wine, is to recite it afterwards, immediately upon remembering. Even if he only remembered the next day, he is to recite Shehechiyanu. [It may be recited even without a cup of wine.^[67]] It may be recited anywhere upon remembering, even if he is in middle of the marketplace.^[68] If in the Diaspora one did not remember to recite Shehechiyanu until the second night of Yom Tov began, then he fulfills his blessing of Shehechiyanu of the first night through the Shehechiyanu recited after Kiddush of the second night.^[69] If he forgot to say the blessing of Shehechiyanu during Kiddush of the second night [in the Diaspora] then he is obligated to recite the blessing whenever he remembers throughout the seven days of Pesach.^[70] This applies until the end of Achron Shel Pesach [the 8^th day of Pesach].^[71] [In Eretz Yisrael, if he did not recite the blessing on the first day of Pesach, he is obligated to recite it until the end of last day of Pesach, which is the end of Shevi Shel Pesach.^[72] Once Pesach concludes, in Eretz Yisrael after seven days and in the Diaspora after eight days, Shehechiyanu can no longer be recited.]

Summary: One who did not say Shehechiyanu by candle lighting does so by Kiddush. If one forgot to do so, then he says it immediately upon remembering. The same applies in the Diaspora, that if one forgot to say Shehechiyanu on the Kiddush of the second night then he says it immediately upon remembering.   Intending to include the Matzah in the blessing of Shehechiyanu: The blessing of Shehechiyanu said by Kiddush also includes the Mitzvah of eating Matzah, which will take place later on during the Seder.[73] Accordingly, upon saying the blessing of Shehechiyanu by Kiddush, some Poskim[74] rule that, one is to have in mind to also include the eating of the Matzah [and the other Mitzvos such as Maror]. However, from other Poskim[75] it is implied that one is not required to have this explicitly in mind, and it is automatically included within the blessing.

Q&A If a man is lighting the candles, should he say the Shehechiyanu by the lighting, or should he say it by Kiddush? A man is to say the blessing of Shehechiyanu by Kiddush, even in the event that he is lighting candles. If, however, he said the blessing by candle lighting he does not repeat the blessing by Kiddush. See “The Laws & Customs of Pesach” Chapter 10 Halacha 19 for the full details of this subject! Should women who already said Shehechiyanu by candle lighting answer Amen to the blessing of Shehechiyanu said by Kiddush?[76] Some Poskim[77] rule that they may not answer Amen after the blessing of Shehechiyanu, due to it being considered an interval between the blessing and the drinking of the wine. Other Poskim[78], however, rule that women are allowed to answer Amen for the blessing of Shehechiyanu, and doing so is not considered an interval.[79] Practically, the custom is like this latter opinion, to answer Amen after the blessing of Shehechiyanu.

1. Kiddush when Yom Tov falls on Shabbos:

Shalom Aleichem, Eishes Chayil, Mizmor Ledavid, Askinu:^[80] When Pesach falls on Friday evening, the Chabad custom is to say the following passages prior to Kiddush in an undertone: Shalom Aleichim, Eishes Chayil, Mizmor Ledavid Hashem Ro’i, Da Hi Se’udasa, Askinu. [The classical Chabad Hagados do not contain the above paragraphs prior to Kiddush, and they rather begin straight with Askinu and Vayechulu.^[81] Practically, the above paragraphs are to be recited from a regular Siddur, and one may then continue with the Kiddush written in the Haggadah.]

Vayechulu:^[82] When Pesach falls on Friday evening, the custom is to recite Vayechulu before Kiddush [starting from Yom Hashishi^[83]].^[84]

Extra words of Shabbos:^[85] When Pesach falls on Friday evening, one is required to add the extra words that mention Shabbos, in the paragraph of Kiddush, and conclude the blessing of Kiddush with Mikadesh Hashabbos ViYisrael Vihazmanikm.

Forgot to mention Shabbos in Kiddush:^[86] If one forgot to add any of the parts for Shabbos in the Kiddush, then he does not fulfill his obligation, and must repeat the Kiddush.^[87] Likewise, If one accidentally said the Friday night Shabbos Kiddush and not the Kiddush for Yom Tov, he does not fulfill his obligation and must repeat the correct Kiddush.^[88] [If he already drank the cup of wine, then he is to pour a new cup and recite Kiddush again.^[89]] However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Kiddush, he nevertheless fulfills his obligation.^[90] Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it.^[91] This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim.^[92]

Q&A May one make Kiddush on the night of Seder during the seventh hour?[93] Yes. Even those who are generally particular throughout the year not to say Kiddush during the 7th hour after midday [between 6:00-700 p.m.] are not to abstain from making Kiddush during this time on the night of the Seder.[94]

1. Yaknahaz-Yom Tov that falls on Motzei Shabbos:^[95]

Saying Bein Kodesh Lekodesh:^[96] 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^[97], 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.

Yaknahaz:^[98] When Yom Tov falls on Motzei Shabbos one says Yaknaha”z in the order of Kiddush.^[99] The order of the blessings is: 1) Hagafen 2) Kiddush Hayom 3) Ner 4) Havdalah 5) Shehechiyanu. This is called Yaknahaz.

Besamim:^[100] When Motzei Shabbos coincides with Yom Tov, the blessing of Besamim is omitted from the order of Havdalah “Yaknahaz”.^[101]

Haeish:^[102] 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^[103], and nor do we place our nails towards them. Rather, we simply look at the candles^[104] after the blessing and then continue with Yaknahaz.^[105]]

Standing or sitting:^[106] Although in general Havdalah is recited in a standing position, one is to recite Kiddush of Yaknahaz in a sitting position, just as is done by a regular Kiddush.^[107] [However, many are accustomed to recite Kiddush of Yaknahaz in a standing position, even though in general they sit for Kiddush.^[108] 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.^[109] See Halacha A for the full details of this matter!]

The Nussach of the Havdalah:^[110] The dialect of the blessing of Havdalah recited on Motzei Shabbos which is Yom Tov contains seven stanzas of “Havdalos”.^[111] It concludes with the words of “Bein Kodesh Lekodesh,” as opposed to Bein Kodesh Lechol”.^[112] [See Q&A regarding if one accidentally said Bein Kodesh Lechol.]

If one did not follow the correct order:^[113] 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.^[114]

If no wine is available:^[115] If one does not have wine available on Motzei Shabbos which is Yom Tov, the custom is to say Havdalah [Yaknahaz] over bread.^[116]

Forgot to say Havdalah in Kiddush:^[117]

Remembered after Kiddush, before end of Maggid:^[118] 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 2^nd cup, but rather first say the blessing over the candle and Havdalah, and only then drink the cup.^[119] (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.^[120]) [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.^[121]]

Remembered immediately after Maggid and 2^nd cup:^[122] If he remembered immediately after drinking the 2^nd cup that he did not say Havdalah in Kiddush, then he needs to immediately pour a 3^rd 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:^[123] If he did not remember to say Havdalah until he was in middle of the meal [i.e. past Motzi Matzah^[124]], then upon remembering he must immediately stop eating and recite Havdalah over a cup of wine.^[125] 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:^[126] 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^[127], 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 [3^rd] 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 3^rd cup.^[128]]

Remembered after 3^rd cup:^[129] 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 4^th cup:^[130] If one did not remember until after drinking the fourth cup of wine, then he is to say Havdalah over a 5^th 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.^[131]]

Summary: When Pesach falls on Sunday, the order for Kiddush on Shavuos night follows Yaknahaz. When one recites the blessing over the candle, it is our custom to merely look at it. We do not move it closer or spread our hands near it, or look at our nails. Q&A Are women to say their own Kiddush with Havdalah when the Seder falls on Motzei Shabbos?[132] 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.[133] This is despite the fact that in general women do not drink from the leftover Havdalah wine[134], and that according to some Poskim they are not even obligated in Havdalah.[135] They may even say the blessing of Meoreiy Haeis.[136] Some Poskim[137], 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.[138]   If during Kiddush of Yaknaha”z one accidently concluded the blessing “Bein Kodesh Lechol”, does he fulfill his obligation?[139] If he remembers right away, within “Kdei Dibur”, he is to correct himself and recite “Bein Kodesh Lekodesh.” If he did not remember within this time, then he does not fulfil his obligation and is to repeat the blessing of Hamavdil over the cup of wine, prior to drinking it. [Regarding if he should repeat the blessing of Hagafen over the wine, this matter is disputed in Poskim.[140]] If he already drank the wine, then he is to follow the order explained above for one who remembered in middle of the Seder that he did not say Havdalah. What is one to do if he forgot to say Havdalah in Kiddush of Yom Tov which falls on Motzei Shabbos, and it is already the next day?[141] He is to say Havdalah over wine immediately upon remembering the next day.[142] If he remembered before the Yom Tov day meal, he is to say Havdalah over a cup of wine and then eat the meal. If one remembered only on Sunday night which is also Yom Tov [in the Diaspora], then he is to say Havdalah within Kiddush. If one remembered by Bein Hashmashos on Sunday: If Sunday night is Motzei Yom Tov then he is to wait until then, and when he recites Havdalah for Motzei Yom Tov he fulfills Havdalah also for Shabbos.[143] If however that night is the second night of Yom Tov then he is to say Havdalah by Kiddush of the Yom Tov night meal.

1. May one eat or drink after Kiddush?

* See Chapter 3 Halacha 8B for the full details of this subject!

Drink: After Kadesh, prior to the end of Maggid, one is to avoid drinking any wine or alcoholic beverage, even if a new blessing is not required to be said. However, one may drink any other beverage without restriction with exception to coffee, tea, and pure juice, if a new blessing must be recited upon drinking it. If these beverages were already included in the blessing of Hagafen said earlier, then it is permitted to drink even these beverages without restriction.

Food: One may eat a small snack of non-Hadamah food after Kadesh, prior to Karpas, and say an after blessing, if relevant, prior to beginning Karpas. After Karpas, one may eat a small snack of any food, although he is to eat less than a Kezayis in order to avoid an after blessing. 

____________________________________

[1] Admur 473:1-13

[2] Admur 473:1; Michaber 473:1; Mishneh Pesachim 114a

Forgot to say Kiddush: One who forgot to say Kiddush on the night of Pesach, he can make it up the next day, just as is the law regarding the Shabbos night Kiddush. This is done through saying the blessing of Asher Bachar Banu of Kiddush after the blessing of Hagafen. [Admur 473:3; 271:16; Olas Shabbos 485; Chok Yaakov 473:1; Elya Raba 473:2; Chok Yosef 473:2; Kaf Hachaim 473:15]

Lisheim Yichud Kudsha Berich Hu: The Nussach for the Lisheim Yichud Kudsha Brich Hu of prior to the Seder, for those accustomed to reciting it prior to every Mitzvah [i.e. Kabalists, and some Chassidic groups], can be found in Kaf Hachaim 473:3. The Chabad custom is not to recite this.

[3] See Admur 271:4; Rebbe in Haggadah under “Kadesh”; Kaf Hachaim 473:5

[4] Admur 473:4; 271:23; Rama 473:1; Tur 473; Shut Harosh 14:5; Taz 473:1; Chok Yaakov 473:7; Elya Raba 473:1; Chok Yosef 473:7; Chayeh Adam 130:3; M”B 473:6; Kaf Hachaim 473:27-28

Other opinions: Some Poskim rule that one may wash hands prior to Kadesh even on the night of the Seder. [See Chinuch Mitzvah 21 that he received from the “Sages of the generation” that one is to wash one hands prior to Kiddush, and if one desires, he may wash two hands.”; Leket Hayosher]

The law if there are many Seder participants: Some write that by large public Sedarim in which it would take a very long time to wait for everybody to wash, it is permitted to have people wash before Kiddush. [Seder Hearuch 54:8 based on Leket Yosher that one may even initially wash before Kiddush, and based on those Poskim who rule that only the leader of the Seder must wash; See Piskeiy Teshuvos 473:21 footnote 121]

[5] Some are accustomed throughout all Yomim Tovim and Shabbasos to wash their hands for Hamotzi prior to Kiddush, as they hold that the Kiddush is not considered an interval between the washing and the meal being that it is done for the need of the meal. [Admur ibid; 271:23; Rama 271:12; Rabbeinu Tam and Riy in Tosafus Pesachim 106b; Minhag Harosh, brought in Tur 271; Shut Rashba 1:188; 752; 826; Mordechai Pesachim ibid; Hagahos Maimanis 29 Kuf] Admur 271:23 concludes that the main opinion follows this opinion and that so is the widespread custom of Ashkenazi Jewry

[6] The reason: As on the night of Pesach there is a long interval between the Kiddush and Hamotzi in order to read the Haggadah, and during this time period one removes his mind from guarding his hands. Therefore, if one were to wash his hands prior to Kiddush it would be worthless, and he would still need to return and rewash his hands for the meal after Maggid. [Admur ibid; Taz 473:1; Mordechai 37b] Now, although this washing could serve of benefit that one would not be required to return and rewash his hands after Kiddush prior to eating the Karpas vegetable dipped in liquid, which requires washing, as will be explained in 473:14, being that all foods dipped in liquids require washing beforehand without a blessing, as explained in 158:3. [Admur ibid; See Taz ibid; M”A 473:3; Shut Rashal 88; M”B ibid; Kaf Hachaim ibid] Nevertheless, it is better that they wash their hands after the Kiddush, before the dipping, as if they wash their hands before Kiddush there is room to worry that perhaps some of the participants will end up saying a blessing on this washing, as they will think that this washing is similar to all washings that take place before Kiddush of all the Yomim Tovim and Shabbasos in which they say the blessing of Al Netilas Yadayim. [Admur ibid; Taz ibid]

[7] See Aruch Hashulchan 271:33 “In our times, and many generations prior, we have not heard of this custom”; Piskeiy Teshuvos 271:31; Admur 273:23; M”B 271:62 and Shaar Hatziyon there; Kaf Hachaim 271:76-79

[8] Rama ibid, omitted by Admur; Darkei Moshe 473:11; M”B 473:7; See Kaf Hachaim 473:29

[9] Rama ibid; See M”B 473:8; Kaf Hachaim 473:30

[10] Admur ibid [See also Admur 92:3-4 and 432:12]; Rama ibid; Maharil Seder Haggadah 8;

^[11]  Admur 472:16; M”A 472:7

[12] The reason: The re-drinking of the 1^st cup in a leaning position does not appear like one is adding to the number of cups established by the Sages, as this second cup is included in the blessing said over the first cup, and thus it is all considered one long drinking session which has been split into two. [Admur ibid; M”A ibid]

[13] Admur 473:1; Rama 473:1; Darkei Moshe 486:1; Levush 473:1; Chok Yaakov 473:8; M”B 473:1; Kaf Hachaim 473:31; Piskeiy Teshuvos 473:6; Otzer Minhagei Chabad p. 141

^[14] Lit. tov

[15] Michaber Y.D. 195:10; Vayaged Moshe 6:11; See Piskeiy Teshuvos ibid footnote 28

[16] The reason: This is done an act of freedom and aristocracy, in commemoration of the Exodus. [Admur ibid]

[17] See Shaar Hakolel 48:13; Vayaged Moshe 6:11 based on Kitzur SHU”A 119:2

[18] Shaar Hakolel 48:13 [He, however, discourages the custom, saying it’s not Derech Cheirus to do so]; Piskeiy Teshuvos ibid

[19] See Shaar Hakolel 48:13 that Admur in his Siddur retracted from his ruling in 473:1 and holds that pouring for another is not necessary. However, the Rebbe in his Haggadah learns that although Admur in the Siddur does not mention this, nevertheless one cannot infer from this that in the Siddur Admur holds that there is no need to have someone else pour him in today’s wines, unlike the way the Shaar Hakolel inferred. Nevertheless, the custom of the Rabbeim was not to have someone else pour them.

[20] Rebbe in Haggadah Shel Pesach “Minhag Beis Harav: We pour the cup and are not particular that another person pour it”; See Hamelech Bemisibo 1:200; 203 that the Rebbe would pour for himself and said that he would not allow another to pour for him; Otzer Minhagei Chabad ibid

[21] Aruch Hashulchan 472:6 that we are no longer accustomed to be careful in this as it appears like arrogance to command someone to pour for oneself

[22] See Kaf Hachaim 472:59

[23] Kaf Hachaim 473:31

[24] See Admur 271:19; 473:8; Kaf Hachaim 473:5

[25] Admur 271:19; 473:8 regarding Kiddush of night of Seder that it is said sitting; 643:2 regarding Sukkos “They are not particular to stand and rather say Kiddush even sitting”; Rama 271:10 and 643:2 regarding Sukkos; Kol Bo 41, brought in Beis Yosef 271:10; Rosh regarding Sukkos; Gr”a that so is the main opinion; M”B 271:46

The reason: As whenever one is being Motzi others with a blessing, the Yotzei and Motzi need to be in a state of Kevius/establishment and only if one is sitting during the blessing is it considered a state of Kevius. [Admur 213:1; Rashi Brachos 43a; Tosafus Chulin 106b; Tur 174; Kaf Hachaim 296:39-41; M”B 296:27] Nevertheless, from the letter of the law one is not  require to sit for Kiddush despite the above need of Kevius as this rule was only said regarding Birchas Hanehin, however by Birchas Hamitzvos, it is not required. Thus, by the blessing of wine for Kiddush and Havdalah, one is Yotzei another even while standing. Furthermore, the listeners are even Yotzei the blessing of Hagafen to then be able to drink the wine afterwards. [Admur 213:1; Tosafus Brachos 43a; Aguda; Maharil] However, since there are Poskim who argue on this and require even Birchas Hamitzvos to be said in a sitting position in order to be Motzi [see Michaber 296:6 regarding Havdalah; Taz 296:5 that the reason for this is due to Kevius], therefore, it is initially better to sit. [M”B 271:46 in name of Gr”a; Admur ibid motions the reader to look at chapter 296 regarding Havdalah to discover the reason why it’s better to sit. Seemingly his intent is due to this reason of Kevius; Levushei Mordehcai Tinyana Y.D. 44] Alternatively, the reason is because Kiddush is only said Bemakom Seuda, near a meal, and hence it looks humorous and silly to stand for Kiddush and then sit for the meal. [Kol Bo ibid; Levushei Serud 271:10; M”B ibid]

Other opinions: Some Poskim rule that one is required to stand when reciting Kiddush. [Makor Chaim of Chavos Yair 271; Orchos Chaim Hilchos Havdalah 27 that so is custom; Possible way of learning Michaber ibid, and so learns Shaar Hamifkad p. 60; Rambam Sukkah 6:12 regarding Kiddush in a Sukkah, brought in Beis Yosef ibid; Seder Hayom]

Ruling of Michaber: The Michaber 271:10 states that one is to stand for Vayechulu but does not mention one way or another regarding the position that Kiddush is to be said in. In the Beis Yosef 271, the Michaber validates both options, and hence so seems to be his position here as well that one may choose to stand or sit. [So understands Aruch Hashulchan 271:25 and Yalkut Yosef Shabbos 27] However, see Shaar Hamfkid ibid who understands the Michaber to rule that one is to stand

[26] Rama ibid; Beis Yosef 2721:10 “In my opinion he may say Kiddush also standing”; See Rambam Sukkah 6:12 that one is to stand for Kiddush in a Sukkah, brought in Beis Yosef ibid and Michaber 643:1; M”B 271:46 concludes that even according to the Gr”a ibid one is Yotzei if he sits

The reason: As since he is close to the table, therefore it is considered Bemakom Seuda. [Beis Yosef ibid, thus negating reason of Kol Bo to sit] See previous footnote that Admur rules that Birchas Hamitzvos does not require Kevius of sitting. For alternative explanations-see Ashel Avraham Butchach 271; Aruch Hashuclhan 271:24; Teshuvos Vehanhagos 1:254; Igros Moshe 5:16; Mishneh Sachir 2:55

The advantage of standing: There is an advantage of standing over sitting by Kiddush as on Shabbos we are greeting the king, and it is thus proper to stand on His behalf, out of His honor and respect. [Orchos Chaim ibid; Kol Bo ibid, nonetheless due to the second reason stated above the Kol Bo concludes that one should sit; Siddur Shlah in name of Sefer Hamusar 4]

[27] Admur ibid; Rama ibid; Darkei Moshe 271:8; M”B 271:46

The reason they sit for Vayechulu: The reason they do not bother to stand for Vayechulu is because they already said it in Shul in a standing position they are therefore not so particular to stand when they say it to be Motzi their sons and household. [Admur ibid; M”B 271:47] 

The reason they slightly lift their bodies for Yom Hashishi: Hashem’s name is hinted to in the Roshei Teivos of Yom Hashishi Vayechulu Hashamayim [Admur ibid] and they hence slightly raise their body in respect of Hashem’s name. [Rama ibid]

[28] Shaar Hakavanos p. 70; Peri Eitz Chaim Shaar Hashabbos 18:14; 21:6; Siddur Harizal; Mishnas Chassidim p. 97b; Siddur Shlah in name of Sefer Hamusar 4; Kaf Hachaim 271:62; Besamim Rosh 74

[29] Sefer Haminhagim [Hebrew] p. 28 and 39; English p. 55; Haggadah of Rebbe p. 8; Shulchan Menachem 2:316; Ketzos Hashulchan 79:4 footnote 14 that despite the ruling of Admur ibid, the custom by us is to stand as rules the Sifrei Kabalah

[30] Yifei Laleiv 2:1; Kaf Hachaim 472:5 based on Kabbalah; Yalkut Yosef Shabbos 27; Possible way of learning Michaber ibid and so is the ruling of Kabalah; See Yechaveh Daas 4:27

Other opinions: Some Poskim rule that the Sephardi custom is to sit for the recital of Kiddush of Yom Tov. [Kneses Hagedola 472; Pesach Meubin 208; See Kaf Hachaim ibid]

[31] Siddur Yaavetz that so was the custom of Chacham Tzvi; Teshuvos Vehanhagos 1:254 that he would stand as did his father;  See Divrei Yatziv 1:125 who explains the Rama’s ruling only applied in previous times when they washed before Kiddush, however today even according to the Rama one is to stand for Kiddush; See Piskeiy Teshuvos 271:27

[32] Custom of Chofetz Chaim, brought in Sefer Chofetz Chaim p. 911; Chazon Ish, brought in Dinim Vihanhagos 10:2; Rav Y.Y. Kanievsky, brought in Orchos Rabbeinu 1:109; Custom of the Brisker Rabanim, Reb Chaim and Yosef Zev, brought in Haggadah Mibeis Levi p. 92; Igros Moshe O.C. 5:16-5 writes to say Vayechulu standing and then sit for Kiddush; So was the custom of the Chasam Sofer and his children, to stand for Vayechulu and sit for Kiddush. [Minhagei Chasma Sofer; Hisorerus Teshuvah 1:130]

[33] Admur 271:19; Rama 271:10; Maharil Shabbos 2 in name of Sechel Tov; See Piskeiy Teshuvos 271:29

[34] Likkutei Sichos 22:283

[35] The reason: As the words Ner Ner in Hebrew are the numerical value of 500, and [looking at it] brings healing for one having take wide steps, which removes 1/500’th from one’s sight. [Admur ibid; M”A 271:23; Maharil ibid]

[36] Admur ibid; 271:18; 183:9; Rama 271:10; Darkei Moshe 471:8

[37] Otzer Minhagei Chabad 58

[38] See Admur 271:18; 183:1 and 7; Haggadah of Rebbe; Sefer Haminhagim p. 28

[39] See Chapter 1 Halacha 4I in footnotes!

[40] Admur 473:10; Michaber 473:2; Rosh 10:24; Rabbeinu Yona end of Seder Pesach; Rav Sherira and Rav Haiy Gaon, brought in Tur 474; Kaf Hachaim 473:34; See Ashel Avraham Butchach 473; Nimukei Orach Chaim 474; Minchas Yitzchak 5:102; Tzitz Eliezer 12:1; Mikareiy Kodesh Pesach 2:30; Teshuvos Vehanhagos 1:305; Piskeiy Teshuvos 473:9

Other opinions: Some are accustomed to reciting an after blessing, after drinking the wine of Kiddush, if they fear that 72 minutes will pass until they begin the meal. [Kumrana Rebbeon Pirush Mishnayos Maaseh Oreg 8; See Nimukei Orach Chaim 474; Teshuvos Vehanhagos ibid; Piskeiy Teshuvos ibid footnote 43]

[41] The reason: As the cup drank for Kiddush is considered drunk for the need of the meal, and is considered like foods brought due to the meal, which do not require an after blessing recited after them due to being secondary to the meal, and are exempt with Birchas Hamazon of after the meal, as explained in 174:8 and 177:1. [1^st reason in Admur ibid; Taz 473:2] Furthermore, its after blessing is exempt with the after blessing which will be said after the 4^th cup. Now, although one ends up drinking [i.e. waiting-Kuntrus Hashulchan] a lot in-between [the first cup and fourth cup], this is meaningless (as so long as the drink has not become digested, he is still able to say an after blessing over it, as explained in 184:3, and so long as the stomach is still open to eat, it does not digest the food, as explained there). [Admur ibid; See Tur 272; M”A 299:11; 174:13; Rosh 10:24; Ramban Milchamos 24b; Ran ibid; Kaf Hachaim 473:34; 174:12] Vetzaruch Iyun Gadol from Admur 184:3 who rules that if one desires to eat or drink more than some Poskim rule one has 72 minutes, while other Poskim rule one has to say the after blessing immediately, and so concludes Admur ibid as Sfaek Brachos Lihakel!

Other reasons: Some Poskim explain that the reason an after blessing is not said after drinking the cup of Kiddush, despite the long delay and possible Shiur Ikkul, is because we only apply the law of Shiur Ikkul in the event that one has no intent to continue drinking. [Ashel Avraham Butchach 473] Practically, we do not rule like this opinion. [M”A 190:3; M”B 190:8; Omitted from Admur ibid and ibid] Other Poskim explain that we do not apply the rule of Shiur Ikul by a Mitzvah food. [Teshuvos Vehanhagos ibid] Other Poskim explain that since we do not know how long the Seder will take, and if we will delay Shiur Ikul by the time we reach the second cup, therefore we do not say an after blessing. [Nimukei Orach Chaim ibid]

[42] Admur 472:22 “Even the household members who hear the Kiddush from the Baal Habayis..”

[43] Shevach Hamoadim in name of Rav SZ Dworkin; See Piskeiy Teshuvos 473:1 that some women are accustomed to say it themselves while other women are accustomed to hearing it from their husbands, as they do throughout the year

[44] Piskeiy Teshuvos 473:1

[45] Vayeged Moshe 16:7

[46] Vayeged Moshe 16:7; See Admur 213:4

[47] SSH”K 47 footnote 26 in name of Rav SZ”A

[48] Regarding general obligation: See Admur 273:1; Michaber 473:1; Shmuel Pesachim 101a

Regarding obligation to eat immediately afterwards: Admur 273:1; Rama 273:3; Iggur 387 in name of Maharil; Maharil 32; Ginas Veradim 2:20, brought in Shaareiy Teshuvah 273:2; Ben Ish Chaiy Bereishis 2:4; Kaf Hachaim 273:29

Definition of immediately: Practically, one is to eat the foods within four minutes of Kiddush. [Ketzos Hashulchan 81:3 footnote 10] Some Poskim write that he is to eat the food within the amount of time it takes to walk 22 Amos [30 seconds]. [Siddur Yaavetz, written by publishers] Other Poskim write that within a half hour it is still considered “immediately”. [Or Letziyon 2:20-24] Other Poskim rule one may delay even for one to two hours. [Poskim brought in Birkeiy Yosef 273 Shiyurei Bracha 1 and Kaf Hachaim 273:29]; See Tzitz Eliezer 11:26; Piskeiy Teshuvos 273:4

[49] Ketzos Hashulchan 81 footnote 9; Mikraeiy Kodesh Pesach 2:30; Kumrana Rebbeon Pirush Mishnayos Maaseh Oreg 8; Piskeiy Teshuvos 473:9; See Aruch Hashulchan 273:4; M”B 273:14; Kaf Hachaim 273:25; Ketzos Hashulchan 81 footnote 10; Ashel Avraham Butchach 273; Piskeiy Teshuvos 273:4

 based on

[50] See Ashel Avraham Butchach 273, brought in Piskeiy Teshuvos 473:9 footnote 46

[51] See Admur 273:7-9 that if one drinks a Revius of wine, in addition to the Rov Revius that is required for Kiddush, he fulfills his obligation according to all, and even if he drinks only a Revius of wine, some Poskim rule he fulfills his obligation

[52] Background and sources: If one eats in a different home than the Kiddush, the Kiddush is invalid, and must be repeated. [Admur 273:1 and 6] The same applies on the Seder night. [Admur 484:5]; It is even forbidden to make Kiddush in one room and then switch to another room within the same home and eat the meal in the other room, and doing so invalidates the Kiddush, unless one intended to do so to begin with, or one can see the area he made Kiddush, in which case it is valid Bedieved. [Admur 273:2] Initially one is not even to make Kiddush in one end of the room and then eat in the other end of the room. [Admur 273:3] If one made a delay between Kiddush and Hamotzi, then it is forbidden to even switch [rooms within the same home], even if one plans to return and eat in the original area of Kiddush, and doing so invalidates the Kiddush. [Admur 273:5] However, if no delay is made, then some Poskim rule that it does not invalidate the Kiddush, if one switched rooms in-between and returned to eat the meal in the original Kiddush room. [Kneses Hagedola 273 and Yad Melachi, brought in M”B 273:12 and Biur Halacha 273:3 “Lialter”; Possible understanding of Admur 273:5, as explains Biur Halacha ibid; Kitzur Halachos 273 footnote 5 and 12] The reason for this is because Kiddush and wine both require an after blessing to be said in their place of drinking, and hence leaving to another area is not considered Hesech Hadaas. [Biur Halacha ibid] This certainly applies if the matter is being done for the sake of the meal. [M”B ibid; Kaf Hachaim 273:25] However, other Poskim rule that switching rooms in between does invalidate the Kiddush, even if one returns to eat in the original room, and did not delay at all in-between. [Possible understanding of Admur ibid; Nachals Tzvi and Pesach Davar in length, brought in M”B ibid and Biur Halacha 273:3 “Lialter”] Practically, one is to be very careful in this matter, not to even switch rooms between Kiddush and Hamotzi. [M”B ibid; Biur Halacha ibid]

[53] Admur and Poskim ibid regarding switching rooms between Kiddush; After Karpas, an additional reason to not switch rooms is in order not to lose the blessing over the Karpas, which is also meant to count for the Maror. [Ashel Avraham Butchah Tinayna 475; See Halacha 3D?? and Admur 178:1] Vetzaruch Iyun as to why the Ashel Avraham ibid makes no mention of the more severe issue of switching areas between Kiddush and Hamotzi, and only relates to the possible lose of blessing caused after Karpas. Perhaps, however, his intent is to say that even if the matter is needed for the meal, such as to use the bathroom, then although it does not pose an issue for Kiddush, as explained next, it may pose an issue for the blessing of Karpas. Furthermore, since every participant is required to make Kiddush on the night of the Seder, and initially one must drink the entire cup which is at least a Revius, then they are Yotzei Kiddush Bemakom Seuda with that Revius, and hence changing areas is valid. However, see next footnote in which we explain that perhaps on the night of the Seder one cannot rely on it.

Switching rooms after eating the Matzah: Initially, one may not switch areas even after eating the Matzah, until after the 3^rd cup, unless one had in mind to do so at the time of Hamotzi. [See Admur 479:8; 484:6; 178:4]

[54] See Admur 273:7-9 that if one drinks a Revius of wine, in addition to the Rov Revius that is required for Kiddush, he fulfills his obligation according to all, and even if he drinks only a Revius of wine, some Poskim rule he fulfills his obligation; Vetzaruch Iyun Gadol from Admur 484:5 and all Poskim who rule this way [i.e. Michaber 484:1; M”A 484:4]  which imply that drinking the cup of wine for Kadesh does not fulfill Kiddush Bemakom Seuda, when in truth if he drank a full Revius in addition to Malei Lugmav then he does! See P”M 484 A”A 4 who asks this very question [with two Kosos] and leaves with a Tzaruch Iyun! However, perhaps one can say that since on the night of the Seder some Poskim rule that you must drink the entire cup, and that is why we do it, therefore it cannot count also for Seuda.[See Piskeiy Teshuvos 273:8 footnote 55 in name of Mishmeres Shalom and Minhagim]

[55]

[56] Admur 484:5 “He is not Yotzei with the Kiddush he makes in their home, as he is not having his meal in their home, and Kiddush is only valid in the area of the meal.”; 273:1 and 6

[57] Admur 273:5; Vetzaruch Iyun, as by the Seder there is anyways a large delay between Kadesh and Hamotzi, and hence perhaps any leave of area can invalidate the Kiddush. On the other hand, perhaps we do not consider the time spent on the Hagadah in-between Kadesh and Motzi Matzah as a delay at all, as it is needed for the meal, and hence it only invalidates the Kiddush if one stepped out for a delay of sometime.

[58]

[59] M”B ibid; Biur Halacha ibid; See also Admur 178:8 and in Seder Birchas Hanehnin 9:18

[60] M”B 273:12; Kaf Hachaim 273:25; Kitzur Halachos 273 footnote 5 and 12

[61] Admur 600:5 regarding all Yomim Tovim; Admur 473:2 regarding Pesach

The reason why Hatov Vimaeitiv is not recited: The reason we say the blessing of Shehechiyanu by a Yom Tov, and not the blessing of Hatov Vihameitiv, is because the joy is not a joint celebration, as would be the case if it rained on a field that is jointly owned. [Mahariy Molko 101; Birkeiy Yosef 473:2; Kaf Hachaim 473:7; The Holiday is similar to it raining one everyone’s individual field, in which case only Shehechiyanu is recited] Alternatively, in place of Hatov Vihameitiv the Sages established the prayers of Yom Tov, and the blessing of Ata Vechartanu in Kiddush. [Halachos Ketanos 1:58; Kaf Hachaim 473:7]

The reason the blessing of Sheasa Nissim is not recited: The reason that the blessing of Sheasa Nissim is not recited on Pesach [unlike on Purim and Chanukah] is because it is already included in the saying of the Haggadah. [Tur 473; Sefer Hapardes of Rashi; Shibulei Haleket; Rokeiach 283; Rashbatz Mamar Chametitz; Machazik Bracha 473:1; Rebbe in Haggadah p. 10] Alternatively, the reason is because we only say such blessings by Rabbinical commands, and not by Biblical commands celebrating Biblical miracles. [Maharil Seder Haggadah; Rebbe ibid] Alternatively, the reason is because Pesach is a day of salvation which is much greater and larger than a miracle. [Mateh Moshe 619; Perisha 473:2; Elya Raba 473:4] See Kaf Hachaim 473:8

[62] See Q&A!

[63] Admur 473:2; Michaber 472:1

[64] Admur 600:5 regarding all Yomim Tovim; 473:2 regarding Pesach

The reason: The reason for this is because the entire reason of keeping two days in the Diaspora is because of the doubt of their ancestors as to (on which day the month was sanctified and consequently as to) which day is Yom Tov. Now, the ancestors always said Shehechiyanu also on the second day as perhaps the second day is Yom Tov and the previous day was a weekday and hence it was not exempt with the blessing of Shehechiyanu said yesterday. [Admur 600:5]

[65] Mateh Efraim 619:12; Sefer Haminhagim p. 128 [English]

[66] Admur 473:2; See also 643:5 regarding Sukkos; M”A 473:1; Eiruvin 40b; Sukkah 47b

Other opinions: Some Poskim rule that one is Yotzei the blessing of Shehechiyanu in the blessing of Asher Goaleinu in the Haggadah, and thus it is never to be said after Maggid. [Arugas Habosem 144; Haggadah Shel Pesach Chazon Ovadia; See Piskeiy Teshuvos 473:8]

[67] Admur 643:5; Rabbeinu Chananel on Eiruvin ibid; Shiyurei Kneses Hagedola on Rif end of Bechol Mearvim in name of Riaz; Chok Yaakov 473:1; Chok Yosef 473:1; Kaf Hachaim 473:13-14

[68] Admur ibid; Eiruvin ibid; Chok Yaakov 473:1; Chok Yosef 473:1; M”B 473:1; Kaf Hachaim 473:13-14

[69] Admur ibid; Chok Yaakov 473:1; Elya Raba 473:3; Kaf Hachaim 473:12

[70] Admur ibid; M”A 473:1; Eiruvin ibid regarding Eretz Yisrael if forgot to say on first day; Chok Yaakov 473:1; Elya Raba 473:3; Chok Yosef 473:1; M”B 473:1; Kaf Hachaim 473:9; Piskeiy Teshuvos 473:8

The reason: As the blessing of Shehechiyanu has Tashlumin for all seven days of the festival. [Admur 643:5]

Other opinions: Some Poskim question whether one who said Shehechiyanu on the first night but forgot to say it on the second night in the Diaspora may say Shehechiyanu on the other days to make it up. [Mor Uketzia 473; Nehar Shalom 473:1; See Shaar Hatziyon 473:3; Kaf Hachaim ibid; Betzel Hachochma 2:68; Kinyan Torah 7:31; Piskeiy Teshuvos 473:8]

[71] Admur ibid; Suggestion in P”M 473 A”A 1 [although concludes with Tzaruch Iyun]; M”B ibid; Kaf Hachaim 473:10; Piskeiy Teshuvos 473:8

Other opinions: Some Poskim rule one is not to say Shehechiyanu to make up for the first day on the 8^th day of Pesach. [Siddur Yaavetz; See P”M ibid] Other Poskim rule it is not to be said even on the night of the 7^th, due to it causing confusion, as people may erroneously believe that Shehechiyanu is meant to be said on that day. [Orchos Chaim 473 in name of Yifeil Laleiv; See Piskeiy Teshuvos 473:8 footnote 40]

[72] Eiruvin ibid; Kaf Hachaim 473:10

[73] Birkeiy Yosef 473:1 in name of Mahariy Molko; See regarding Sukkos: Michaber 643:1; Admur 641:1 and 643:1

[74] Siddur Yaavetz; Kaf Hachaim 473:6; Piskeiy Teshuvos 473:1; See M”A 692:1 in name of Shelah regarding Megillah

[75] Setimas Haposkim regarding Sukkos in Michaber and Admur ibid, who do not mention any need to also intend on the Mitzvah of Sukkah, hence implying it is automatically included; See Igros Kodesh 15:42 that Rav Zevin suggests to the Rebbe that the reason for this is because the Shehechiyanu is going on the day of the Yom Tov and hence includes all its Mitzvos; See Haggadah of Rebbe p. 33

[76] See Piskeiy Teshuvos 473:1; Shevach Hamoadim-Kadesh

[77]  Har Tzevi 1:154; Mikraeiy Kodesh Pesach 2:38; Haggadah Moadim Uzmanim, Based on Shaareiy Teshuvah 167:11

[78] Shevet Halevi 3:69; Igros Moshe 4:21; 101; Rivivos Ephraim 1:182

[79] The reason: Some Poskim explain that on Sukkos and Pesach, since the Shehechiyanu by Kiddush includes the Mitzvos of that day [Sukkah, Matzah], therefore even women may answer Amen to be Yotzei, as the Shehechiyanu that they said by candle lighting was only on behalf of the holiday. [Shevet Halevi ibid] Other Poskim rule that one should leave the women to follow their custom to answer Amen and that doing so is not considered an interval, as since it is not an interval for the person saying the blessing, so too it is not considered an interval for those being Yotzei with him. [Igros Moshe ibid; Rivivos Ephraim 1:182]

[80] Hayom Yom 19^th Nissan, p. 46 [in current print]; Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3; Piskeiy Teshuvos 473:2; Custom of Vizhnitz, Belz, brought in Piskeiy Teshuvos 473 footnote 9

Original Chabad custom: In the earlier prints [1943] of Hayom Yom p. 46, it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov, or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it, but this is not relevant for others. There is a reason of the Baal Shem Tov recorded regarding this matter. [Rebbe in Reshimos Hayoman 4:12 and 22, p. 173; See Hayom Yom Hamevuar p. 419] Practically, the final directive of the Rebbe was to say it quietly, as recorded in the updated printing of Hayom Yom.

Other opinions and customs: Some Poskim rule that the Mizmorim of Shalom Aleichem, Ashes Chayis, Askinu Seudasa, are not to be recited on the night of the Seder in order to be able to begin the Seder right away. [Vayaged Moshe 13:2; See Piskeiy Teshuvos ibid] Others say that the custom is to never recite the above paragraphs on any night of Yom Tov, even if it coincides with Shabbos. [Alef Hamagen 583:1] Others say that the Mizmorim are to be recited regularly [aloud]. [Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3] Seemingly, the Chabad custom of saying it quietly is a compromise between the various opinions.

Singing Azamer Bishvachin: Some Poskim rule that the song of Azamar Bishvachim is not to be sung when Shabbos coincides with Yom Tov. [Mateh Efraim ibid] Others, however, write that it is to be sung. [See Kaf Hachaim 583:3] Regarding the general Chabad custom of singing these Zemiros-See Sefer Haminhagim p. 29 in the footnotes that it was not always sung by the Rabbeim.

[81] Seemingly, this is due to what was explained in the previous footnote, that the original Chabad custom was not to say it at all, and thus no mention of it was made in the Rebbe’s Haggadah. However, in accordance to the final directive, one is to say it.

[82] Admur 473:5; Michaber 473:1

[83] Siddur Admur; Admur 271:19

[84] The reason: This is said in order to fulfill the obligation of Vayechulu on behalf of one’s children and household who were not present in Shul and thus did not hear it being said by the congregation after the Davening. [Admur ibid]

[85] Siddur Admur; See Admur 487:3 regarding Shemoneh and the same applies regarding Kiddush, as brought in M”A 487:2 that Kiddush is even more severe, and M”B 487:2

[86] See Admur 487:3; M”B 487:2; Piskeiy Teshuvos 473:2; 487:4

[87] Admur 487:3 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[88] Admur 487:1 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[89] This is not considered as if he is adding to the four cups of wine, as he is obligated to say Kiddush, and has not fulfilled his obligation from the current Kiddush recited. [See Seder Hearuch 52 footnote 15]

[90] Admur 487:3 in parentheses; Rama 487:3; Beis Yosef 487 in name of Orchos Chaim

[91] 2^nd opinion and conclusion of Admur 487:3 [that it is proper to not repeat the blessing due to Safek Brachos Levatala] regarding if did not mention Shabbos in concluding blessing but mentioned in middle of Shemoneh Esrei and the same applies for Kiddush; Kneses Hagedola 487; Chok Yaakov 487:4; M”A 487 regarding if mentioned in conclusion but not in middle

Other opinions: Some Poskim rule that if one did not conclude Mikadesh Hashabbos Viyisrael Vihazmanim, which mentions both Shabbos and Yom Tov, then he does not fulfill his obligation of Shemoneh Esrei [or Kiddush] even if he mentioned Shabbos in middle of the paragraph. [1^st and Stam opinion in Admur ibid; Elya Raba; M”B 487:2;]

[92] Admur ibid; Vetzaruch Iyun if he read the Shabbos Kiddush for the main paragraph, and then concluded Mikadesh Hashabbos Viyisrael Vihazmanim, if he is Yotzei. Seemingly, however, according to the 2nd opinion ibid he would be Yotzei.

[93] Vayaged Moshe 13:2; Piskeiy Teshuvos 473:2

[94] The reason: As one has an obligation on this night to begin the Seder right away so that the children do not fall asleep, as well as that this night is a Leil Shimurim, and there is thus nothing to fear from the Mazal of Maadim during this night.

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

[96] 299/17-18

[97] 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]

[98] 473/6; 491/4; 599/1 [regarding R”H]

[99] “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]

[100] Admur 473:6

[101] 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]

[102] Admur 491:4                                                 

[103] 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]

[104] 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]

[105] Sefer Haminhagim p. 76 [English]

[106] Admur 473:8; Chok Yaakov 473:4; Mateh Moshe 618; See Kaf Hachaim 473:20; See PT 271:27

[107] 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]

[108] 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

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

[110] 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

[111] 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]

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

[113] Admur 473:6 in parentheses

[114] 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]

[115] Admur 296:11

[116] 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]

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

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

[119] 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

[120] 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]

[121] 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]

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

[123] 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 

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

[125] 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!]

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

[127] 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]

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

[129] 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 

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

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

[132] See Piskeiy Teshuvos 473:3

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

[134] See M”A 296:4 in name of Shlah

[135] 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

[136] 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

[137] Beir Moshe ibid; Piskeiy Teshuvos ibid

[138] Vayaged Moshe 15:10

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

[140] 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

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

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

[143] Har Tzevi 1:16