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Acharon Shel Pesach in the Diaspora

Matzah Shruya/Gebrochts:^[1]

On the last day of Pesach in the Diaspora, one who is lenient to eat Matzah cooked with water/liquids for the purpose of Yom Tov joy, is not losing out on keeping of the above-mentioned stringencies of the Arizal. [Practically, the Chabad custom is to be particular to eat Gebrochts on the last day of Pesach in the Diaspora.^[2]] This can be fulfilled by simply dipping the Matzah in liquid that contains water and eat it, although the custom is to cook Kneidlach. One may cook and eat the Gebrochts in his regular Pesach vessels, which will be used next year for Pesach. The vessels do not need to be Kashered next year for Pesach use.^[3]

 

Q&A May one cook Gebrochts on Friday Shevi’i Shel Pesach for the sake of eating it on Shabbos? Some Poskim[4] rule it is permitted to do so, and so is the custom of some.[5] However, if one treats Gebrochts as if it is forbidden from the letter of the law, then some Poskim[6] rule one may not cook it on Shevi’i Shel Pesach, and so is the custom of others.[7] [Practically, it is best to avoid cooking it on Yom Tov, and rather it is to be cooked on Erev Yom Tov, taking care to designate these utensils only for Gebrochts and not to reuse them anymore that Pesach.]   May one cook Gebrochts/Kitniyos during Chol Hamoed Pesach for the sake of eating it on Shabbos that is after Shevi’i Shel Pesach? Yes.[8]

The custom of the Rebbeim:[9] The Chabad Rebbeim were scrupulous on the last day of Pesach to dip their Matzahs in liquids, and eat it with every foods; fish, meat, and especially soup. Even those foods which throughout the year are not normally eaten with bread, they would eat with their Matzah.   Sparks of Chassidus:[10] The reason we are so particular against wetting the Matzah is because Chametz represents ego/Yeishus and on Pesach we need to avoid ego entirely. However, by the last night of Pesach in the Diaspora we have reached enough refinement to be able to handle, and even refine, a food that could come to ego. Accordingly, one should be particular to eat it, in order to refine and elevate it.

 

The Torah reading:^[11]

On the seventh day of Pesach, two Torah scrolls are removed from the ark. From the first scroll, the portion of Kol Bechor is read.

The Maftir:^[12] The Maftir is read from the verse of Vihikravtem, just as on Chol Hamoed.

Haftorah:^[13] On the 8^th day in the Diaspora the Haftorah of “Od Hayom Binoav Laamod” is read from Yishayahu. The reason for this is because it commemorates the fall of Sancheirev.^[14]

Yizkor: Yizkor is recited on this day. See Halacha 5B!

 

Moshiach’s Seuda:

See Halacha 7!

 

If one’s meal [i.e. Seudas Moshiach] on the last day of Pesach continues past nightfall, may one eat Chametz during this meal?^[15]

One whose meal on the last day of Pesach continued into Motzei Yom Tov, until after Tzeis Hakochavim, may eat Chametz^[16] during his meal [prior to Birchas Hamazon^[17]]. This applies even if one did not yet Daven Maariv or recite Havdalah at all [and did not even say Baruch Hamavdil Bein Kodesh Lechol^[18]].^[19] [In such a case, one is nevertheless to recite Yaaleh Veyavo and Chag Hamatzos Hazeh within his Birchas Hamazon.^[20]]

Sparks of Chassidus:[21] As Pesach reaches a close, our souls gain the ability to refine even course matters such as Gebrochts and Chametz. It is for this reason that on the last day of Pesach in the Diaspora one eats Gebrochts, as the soul now has the ability, and obligation, to refine this food, even though it has a suspicion of Chametz. When Motzei Yom Tov has arrived, one has ability to now refine even actual Chametz, and nevertheless still recite in Birchas Hamazon Chag Hamatzos Hazeh.

____________________________________________________________________

^[1] Shut of Admur 6

[2] Sefer Hasichos 5702 p. 105; Haggadah of Rebbe by Shulchan Orach: “We are Mehadeir to dip”; Hisvadyus 5758, page 171; Likkutei Sichos 22 p. 30, printed in Shulchan Menachem 2:354; Otzer Minhagei Chabad p. 224-226

[3] Otzer Minhagei Chabad p. 224-225 in name of Rav Yaakov Landau who witnessed this done in the house of the Rebbe Rashab.

[4] All Poskim who permit cooking Kitniyos; Minchas Yitzchak 7:33; Chazon Ish 49:15-16 [See however Chazon Ish ibid that if this matter is held as forbidden from the letter of the law then it is forbidden to cook on Yom Tov.]; Nitei Gavriel 3 19:9; Otzer Minhagei Chabad p. 255; Hiskashrus 39 p. 24 footnote 10; Rabbi Leibel Groner records that one year in which Shevi’i Shel Pesach fell on Erev Shabbos the Rebbe stated with dissatisfaction that Kneidlach were not made on Erev Shabbos to be served on Acharon Shel Pesach in his home. [Hiskashrus 45 p. 24; Otzer Minhagei Chabad p. 225]

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

[6] Chazon Ish 49:16 that if this matter is held as forbidden from the letter of the law then it is forbidden to cook on Yom Tov just like the Poskim who rule it is forbidden to cook Kitniyos on Yom Tov; Rav Levi Bistritzky in Kovetz Tiferes Limelech and Shut Ara Degalil concludes that according to Admur one may not cook Gebrochts on Shevi’i Shel Pesach; Rav Eliyahu Landau Shlita related to me that his father never allowed Gebrochts to be cooked on Shevi’i Shel Pesach even if years such as the above.

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

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

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

The reason why there is no prohibition in making Gebrochts: Seemingly, the stringency of Gebrochts is only with regards to eating and not to owning. We do not find any source for prohibiting wetting Matzah over Pesach if one does not plan to eat it. Hence, we do not avoid washing the floor or the table over Pesach even though there is certainly a crumb of Matzah to be found there. A similar difference between eating and owning can be found in the following areas: 1) One may not eat any amount of Chametz, although one may Biblically own less than a Kezayis of Chametz. 2) One may not eat Kitniyos although one may own it.  There are many examples of cases brought in 442 and 447 of mixtures that may not be eaten but may be owned. Thus, unless one has explicitly received otherwise in his tradition, we cannot simply assume that the avoidance of Gebrochts includes not owning it over Pesach.

[9] Hisvadyus 5758, page 171; Likkutei Sichos 22 p. 30

[10] Likkutei Sichos 22 p. 30

[11] Admur 490:8

[12] Admur 490:13; Michaber 490:6

[13] Admur 490:13

^[14] The Rebbe explains that in truth this event happened on the 1^st day of Pesach, and it is thus difficult to accept as the reason for why it is read on the last day of Pesach. The Rebbe thus rather explains that the last day of Pesach is connected with the final redemption which is discussed in the Haftorah.

[15] Admur 491:3; M”A 491:1 [Begins with Tzaruch Iyun, although gives reason to conclude that it is Mutar]; Chok Yaakov 491:1 [concludes like suggestion on M”A ibid]; Elya Raba 491:1; Chok Yosef 491:1; Shulchan Gavoa 491:1; Poskim in Kaf Hachaim 491:7; See Likkutei Sichos 22:36 footnote 62-64

Other opinions: Some Poskim rule one may not eat Chametz prior to reciting Havdalah. [P”M 491 A”A 1; See Kaf Hachaim ibid] Other Poskim rule that while one may rely on the Poskim ibid to eat Chametz prior to Havdalah, one may not eat Chametz prior to reciting Birchas Hamazon, being that this will create a contradiction to his recital of Yaaleh Veyavo in Birchas Hamazon, as how can he say Chag Hamatzos Hazeh if he ate Chametz. [M”B 491:1; See Kaf Hachaim 491:8 and Likkutei Sichos ibid who negates this understanding, as it is forbidden to eat after Birchas Hamazon, prior to Havdalah, and hence the only case in which the Poskim ibid can possibly allow eating Chametz is if one did not yet say Havdalah!]

[16] Such as Chametz sold to a gentile. See Halacha 10 that there is no issue with eating the Chametz prior to the return sale.

[17] Pashut, as explained in previous footnote; Kaf Hachaim 491:8 that so is implied from Setimas Haposkim; Likkutei Sichos ibid; See other opinions in previous footnote and the reason for their negation!

[18] So is implied from the wording of Admur “and did not yet say Havdalah at all”

[19] The reason: As the prohibition against eating Chametz on Pesach is not dependent on Havdalah at all, and since Tzeis Hakochavim has arrived, it is considered night for all matters, and the holiness of Yom Tov has already dissipated. The fact that one is prohibited from doing Melacha prior to Havdalah is not due to the holiness of the Yom Tov, but rather due to a Rabbinical prohibition due to reasons explained in 299:15. (Now, although there is a Mitzvah to add onto the Holiness of Yom Tov, this is only with regards to not doing Melacha during the additional time of Yom Tov, as this Mitzvah is learned from the verse “Tishbisu Shabatchem”, as explained in 261:4.) However, regarding other matters which are dependent on the holiness of the day, such as the Mitzvah of Mikra Kodesh, see chapter 529, there is no need to add from the weekday to the Yom Tov. Accordingly, certainly the eating of Chametz, which is not dependent at all on the holiness of the day, as even during Chol Hamoed one is prohibited from eating Chametz, [is permitted to be eaten during the period of Tosefes Yom Tov]. [Admur ibid]

[20] Implication of M”B ibid; Kaf Hachaim 491:8 in name of Poskim; Likkutei Sichos ibid

[21] Likkutei Sichos ibid

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