Chapter 1: The month of Nissan

Thirty days before the festival

1. Learning the laws prior to the festival:[1]

It is a Mitzvah[2] upon every Jew to study[3] the laws of Pesach prior to the festival until he is an expert in them, and knows what is to be done. One is to study the laws from books dealing with the practical laws of Pesach, or alternatively, is to learn the laws from a teacher.

From when before Pesach is one to begin studying the laws?[4] One is to begin studying the laws thirty[5] days prior to the festival. Practically, one is to begin studying the laws of Pesach starting from Purim [which is the 14th of Adar].  [One is to begin learning the laws on Purim itself.[6]]

Increasing in study two weeks prior to Pesach:[7] One should increase in learning these laws from two weeks before Pesach, thus following the opinion of Rav Shimon Ben Gamliel.         

Summary: Starting from Purim, the 14th of Adar, it is a Mitzvah upon every individual to study the laws of Pesach, until he is expert in them.   Studying Miseches Pesachim:[8] It is proper to study the Talmudic Tractate relevant to the festival, prior to each festival. Thus, prior to Pesach, one is to study Miseches Pesachim.

2. Chametz restrictions that apply thirty days before Pesach

A. Avoiding sticky Chametz starting from thirty days before Pesach:[9]

From thirty days before Pesach, it is proper to be careful to avoid getting Chametz stuck onto surfaces, in a way that the Chametz will not be easily removable when Erev Pesach arrives.

 

Giving children Play-Doh [Barbatzek in Hebrew] within thirty days before Pesach: Many varieties of play dough are made of actual Chametz.[10] The company brand Play-Doh, which is the main manufacturer of the item, makes the compound from flour, water, and food coloring.[11] Therefore, in compliance with the previous law of avoiding Chametz that is difficult to remove, it is suggested that children not be given Play-Doh starting from Purim and onwards, unless they are properly supervised. It goes without saying that Pesach arts and crafts should not be made using Play-Doh. There are alternative brands of play dough that do not contain Chametz, and thus would not pose a problem to use for Pesach arts and crafts.

B. Avoiding getting Chametz in Sefarim:[12]  

One is to be careful that crumbs do not fall into Sefarim beginning from Purim and onwards. If one is learning while eating, he is to verify that the Sefer is clean of any crumbs prior to closing it in order so he does not find the crumbs on Pesach. [Regarding if one must check his Sefarim for Chametz, See Chapter 3 Halacha 3B in Q&A!]

C. Laundry and ironing starch:

Starch is used in laundering and ironing clothing in order to give it a fresh look and stiff feel. There are several forms of clothing starch, some of which use Kitniyos ingredients [i.e. corn flour, potato flour] and others which use actual Chametz, such as wheat flour. The following is the law regarding starching one’s clothing prior to Pesach.

Chametz starch:[13] One is not to starch one’s clothing, or tablecloths, with a Chametz based starch, if he will be using those clothing over Pesach while eating foods.[14] This applies even if the starch is not visible on the clothing.[15] [Seemingly, this applies even to starching the clothing prior to thirty days before Pesach.[16]] In the event that one starched his clothing or tablecloth with such starch, it is forbidden to place it on the table, or wear it while one is eating. Likewise, one may not wrap any Pesach foods in this garment, even before Pesach. One may however wear the clothing during Pesach during non-eating times, so long as the Chametz starch is not visible, or was done thirty days before Pesach.[17] [If the Chametz starch has been spoiled to the point it is not edible to a dog, then one may use this starch for his clothing, and may wear such clothing on Pesach.[18]]

Kitniyos based starch:[19] One may starch his clothing using Kitniyos starch and may even wear these clothing while eating on Pesach.[20]

 

Summary: Ironing starches are made either from a legume flour, such as corn, or wheat flour. One may not to starch one’s clothing, or tablecloths, with a Chametz starch if he plans to wear it on Pesach. This applies even if the starch is applied prior to thirty days before Pesach. One may however use a Kitniyos based starch, even within thirty days before Pesach.

D. Bedikas Chametz for one who is traveling:

One who will be traveling from home before Pesach must check his house prior to leaving if he does not plan to sell the Chametz in that area to a gentile. See Chapter 3 Halacha 12 for the full details of this subject.

3. Avoiding Matzah:

The Chabad custom is to abstain from eating Matzah from thirty days before Pesach, beginning on Purim.[21] [Others[22] have the custom to avoid eating Matzah from Rosh Chodesh Nissan. Others[23] only abstain from eating Matzah from the night before the Seder, which is the night of the 14th. According to all opinions, it is forbidden to eat Matzah on the day of the 14th of Nissan, Erev Pesach.[24]]

Summary: [includes Q&A] The Chabad custom is not to eat Matzah starting thirty days before Pesach, which is from Purim and onwards. One is to avoid eating Matzah even if it is a Kefula, Nefucha, non-Shmura, or machine-made Matzah. It is disputed amongst Poskim if one may eat Chametz Matzah. Egg Matzah which has a strong taste of egg or fruit juice may be eaten. One may eat cooked Matzah, such as Matzah balls and the like. Q&A on eating Matzah within 30 days According to our custom, may one eat Matzah Kefula or Nefucha within thirty days before Pesach? No. One is to avoid eating Matzah even if it is possibly Chametz, such as a Kefula or Nefucha.[25] However, there are opinions[26] who allow eating such Matzah until Erev Pesach, even for those who avoid Matzah starting thirty days beforehand.   According to our custom, may one eat non-Shmura Matzah within thirty days before Pesach? No.[27] According to our custom, may one eat machine made Kosher-for-Pesach Matzah within thirty days before Pesach? No.[28] According to our custom, may one eat machine made Chametz Matzah within thirty days before Pesach? Some Poskim[29] rule that one may eat machine made Chametz Matzahs.[30] Others[31] rule that one is to avoid eating even machine made Chametz Matzahs.[32] Practically, one may be lenient if he is particular to only eat handmade Matzahs on Pesach, in which case one may eat machine made Chametz Matzahs up until the night of the 14th.[33]   According to our custom, may one eat Gebrochts within thirty days before Pesach? If the Matzah is cooked in liquid, such as Matzah balls, it is permitted to be eaten within the thirty days before Pesach. This applies even if the Matzah balls are made from Kosher-for-Pesach Matzah flour.[34] May I eat before Pesach products that contain Matzah flour, if I normally careful not to eat any matzo within 30 days before Pesach? For example, may I eat Kosher for Pesach Mezonos Bisli made from matzo flour, and cookies made from matzo flour? Yes, you may as one cannot fulfill his obligation of eating matza with these products being that they are considered Matzah Ashira.   According to our custom, may one eat egg Matzah [Matzah Ashira] within thirty days before Pesach? Yes.[35] However, this is only allowed if the eggs or other fruit juices added to these Matzos have altered the taste of the Matzah.[36]   According to our custom, may one eat Matzah dipped in wine and the like within thirty days before Pesach? It is disputed amongst Poskim[37] whether Matzah dipped in wine is defined as Matzah Ashira, and hence may be eaten on Erev Pesach. Practically, one may not do so[38], and the same would apply for those accustomed not to eat Matzah starting thirty days before Pesach, that this should be avoid starting thirty days before.    According to our custom, may one eat fried Matzah within thirty days before Pesach? Yes. However, this is only allowed if one uses enough oil to alter the taste of the Matzah.[39]   According to our custom, what is one to do if the only available bread for the Shabbos meal is Matzah? One may eat the Matzah regularly.[40] One is not required to perform Hataras Nedarim in such a circumstance.[41] This certainly applies to a woman who is in a hospital after childbirth, and the hospital, which is already Kosher for Pesach, is only serving Matzah.[42] If one has time before Shabbos, then one can fry the Matzahs with oil[43], thereby fulfilling both one’s Shabbos obligations and his custom.   May a child eat Matzah during the thirty days?[44] A child who is not old enough to understand the story of the exodus that is told to him [on the Seder night], may be fed Matzah throughout the thirty days, including on Erev Pesach, as well as on Pesach even prior to Kiddush, if needed.[45] However, a child who can understand the story of the exodus that is told to him [on the Seder night] is forbidden to be fed Matzah on Erev Pesach, and thus according to the custom is to avoid eating Matzah during the thirty days. This law applies whether the child is a boy or a girl.

4. Items to purchase:

A. Buying Haggadahs:[46]

One is to buy a personal Haggadah for each of his children. The Haggadahs are to contain pictures and designs in order to arouse the interest of the child.

 

B. Buying Pesach vessels:

One is to buy beautiful vessels in honor of Pesach, and have them set on the table on the night of the Seder.[47] Those Chametz vessels that are difficult to clean and Kasher, are best not to be used, and one should rather buy new vessels for Pesach.[48] [Some[49] write that it is always proper to have a Pesach set of vessels rather than to Kasher, in order to avoid complications.] 

C. Purchasing Nuts and sweets:

One is to purchase nuts[50] [and/or sweets[51]] to distribute to the children on the Seder night.[52] It is a Biblical obligation of Simchas Yom Tov to purchase nuts[53] [and/or sweets[54]] for his children, and to distribute it to them during Pesach.[55]

D. Purchasing Jewelry and clothing:[56]

It is a Biblical positive command and obligation for one to rejoice and be of happy spirit throughout all seven days of Pesach, including Chol HaMoed.[57] This obligation applies to oneself, his wife, his children and his entire household [even non-relatives[58]]. The head of the household is responsible for rejoicing his household during this time. One is to buy his wife [and adult female children and other adult female household members[59]] jewelry or clothing in accordance to his affordability. ]If one cannot afford to purchase clothing or jewelry, then he is to purchase them new shoes in order to fulfill this Mitzvah.[60]]

5. Not to say “This is for Pesach”-Setting aside products for Yom Tov rather than for Pesach:[61]

Animals:[62] It is forbidden or one to say regarding (his animal) that “this meat is for Pesach.” It goes without saying that one may not say this regarding a goat or sheep.[63] One is not to say this statement on any species of animal, whether wild or domestic, or poultry[64], whether alive or slaughtered.[65] Rather, one is to say “This meat is for Yom Tov.”

Pieces of meat/poultry:[66] One is not to say even regarding meat or poultry, that “This meat is for Pesach”.[67] Rather one is to say “This meat is for Yom Tov”. One is likewise not to say to a messenger “Take this money and buy me with it this meat for Pesach” but rather he is to say, “Buy me this meat for Yom Tov.”[68] [This prohibition against saying “for Pesach” applies in any language.[69] This prohibition applies even if one does not own the meat.[70]]

Other items:[71] It is permitted to say “This is for Pesach” regarding fish and all other foods that are not a species of meat at all.[72] However, there are Poskim[73] who are stringent to avoid saying this statement on any item, with exception to kernels and the like of things which need to be guarded from becoming Chametz.[74] Practically, it is proper to suspect for their opinion and avoid saying the above statement of “This is for Pesach” regarding any item other than kernels and the like.[75]

Bedieved:[76] If one said the above statement “This is for Pesach” on food, or other item, the food/item nevertheless remains permitted to be eaten/used.[77] This applies, even if one said on a live goat or sheep “This meat is for Pesach”, nevertheless, it is permitted to be eaten.[78] This applies even if it was said on Erev Pesach after Chatzos/midday. (However, some Poskim[79] are stringent and rule that if one said “This is for Pesach” regarding a goat or sheep, then it becomes forbidden to eat forever, whether on Pesach, before Pesach or after Pesach. This stringency applies even if one said the statement on pieces of sheep/ goat meat [and certainly if one said it on a live animal].[80] Practically, it is proper to suspect for their opinion and prohibit the consumption of this goat/sheep meat unless it involves a case of great loss or time of need.[81] One may however in all cases benefit from the meat [such as to sell the meat].[82] In a case of great loss or great need, one may even be lenient to eat it. The above stringency only applies if the sheep/goat belongs to oneself, or one shares partial ownership over it. If, however, one does have any ownership of the meat then one is not to be stringent at all against eating it [and the meat may be eaten by its owner].[83])

Summary: One is not to say regarding meat or poultry, that “This meat is for Pesach” or “Buy me this meat for Pesach”. Rather one is to say, “This meat is for Yom Tov” or “Buy me this meat for Yom Tov”. [One is likewise to avoid writing this statement, such as on a shopping list.] This statement is especially forbidden to be said regarding a live animal, and particularly against a goat or sheep. It is proper to avoid saying the above statement of “This is for Pesach” regarding any item, even fish and non-meat products. This, however, is with exception to things which need to be guarded from becoming Chametz, such as kernels. Bedieved: If one said the above statements on food, or other items, they nevertheless remain permitted to be eaten. However, if one said this regarding a sheep, or goat, whether alive or pieces of meat, then one is to completely avoid eating the meat, even after Pesach. One may however sell the meat, and in a case of great loss or great need, one may even be lenient to eat it. If the goat/sheep or meat does not belong to oneself, his statement is meaningless, and the meat may be eaten by its owner.   Q&A May one write regarding an item “This is for Pesach”?[84] Example: May one make a list and write “Purchase list for Pesach” No.[85] Rather one is to write “Purchase list for Yom Tov”. What is the law of one asked his wife to buy lamb chops for Pesach? Seemingly, according to all, the meat may still be eaten, as the statement was not made at the time of ownership. What is the law if after buying the lamb chops one said this lamb meat is for Pesach? If the father of the house said this, then one is not to eat it even after Pesach, unless there involves a great need or great loss. One may give or sell the meat to others. If the statement was said by other family members, the meat remains permitted to be eaten. May one say “This meat is for Pesach Sheiyni”?[86] One is to avoid doing so.

6. Pesach complaints:[87]

One may not say “How troublesome is Pesach”, as this is similar to the statement of the wicked son.[88] Nevertheless, today people are not careful in the above and some[89] have learned merit to justify these statements.[90]

7. Maos Chitim:[91]

It is a widespread custom amongst all Jewish communities, for each community to collect charity from its residents and set up a Pesach fund. This fund is cordially known as Maos Chitim, as in previous times it was established for the sake of helping the poor to purchase wheat for the Matzos. Practically, today, the custom is to distribute from this fund to the poor people of one’s community for all their Yom Tov needs.

8. Customs applicable in Chodesh Nissan:

A. Omitting Tachanun and other prayers of supplication in the month of Nisan:[92]

The custom in these provinces is to omit the following prayers throughout the entire month of Nissan:[93] 

1. Tachanun: Tachanun is omitted daily, throughout the month. Vehu Rachum [added in Tachanun on Mondays and Thursdays] is omitted on Mondays and Thursdays.
2. Kel Erech Apayim:[94] Kel Erech Apayim is omitted prior to the Torah reading on Mondays and Thursdays.
3. Yehi Ratzon:[95] The Yehi Ratzon customarily said after Kerias Hatorah is omitted. [It is not the Chabad custom to recite Yehi Ratzon after the Torah reading throughout the ]

1. Lamnatzeiach:[96] Is omitted daily prior to Uva Letzion, [however it is recited after Davening[97]].
2. Tefila Ledavid:[98] The Psalm of Tefila Ledavid is omitted on all days that Tachanun is not recited.[99]
3. Yizkor:[100] Yizkor is not recited throughout the month of Nissan, with exception to the last day of Pesach.
4. Av Harachamim:[101] Is omitted before Musaf on Shabbos throughout the month of Nissan, including Shabbos Mevarchim Iyar and Isru Chag Pesach that falls on Shabbos in Eretz Yisrael [with exception to the last day of Pesach, due to Yizkor, for which it is recited[102]].
5. Tzidkascha Tzedek: Tzidkascha Tzedek is omitted after Mincha Shemoneh Esrei of Shabbos.
6. Tziduk Hadin:[103] One does not say Tziduk Hadin, and the Kaddish that follows it, throughout the month of Nissan. This applies even the person who died is a great Torah scholar and is the Gadol Hador.
7. Eulogies:[104] Eulogies are not given throughout the month of Nissan, with exception to giving a eulogy for a Torah Scholar who passed away, prior to the burial. This applies even if the Torah scholar is not of the greatest caliber.

Cemetery:[105] Some[106] are accustomed not to visit cemeteries throughout the month of Nissan. If one has the Yartzite of a parent, or other close relative, in the month of Nissan, he is to visit the grave on Erev Rosh Chodesh Nissan. Others[107] however are accustomed to visit cemeteries during the month of Nissan, just like any other time of the year, and hence of they have a Yartzite, end of Shiva or Shloshim during Nissan, they visit the grave as usual. Nonetheless, in all cases, one is to avoid crying. Kivrei Tzaddikim:[108] There is no need to avoid visiting the gravesites of Tzaddikim during the month of Nissan.   May a Matzeiva [tombstone] be established during the month of Nissan?[109] Some Poskim[110] rule one may not establish a Matzeiva in the month of Nissan. Other Poskim[111] rule it is permitted to do so, so long as eulogies will not take place during the occasion.

Greatness of the month Is one to increase in Simcha in the month of Nissan? Rashi[112] explains the reason for the increasing in joy in the month of Adar is due to the miracles that occurred on Purim and Pesach. Some Poskim[113] rule based on this, that one is to increase in joy also in the month of Nissan. Others[114], however, explain that Rashi does not intend to novelize a new law of increasing in joy in Nissan, but rather is explaining why the month of Adar is meritorious.   Uniqueness of Nissan:[115] The month of Nissan is one of a miraculous nature. It is an auspicious time for one to be able to accomplish spiritually that which to him seems a distance away.   Every day of the month is like Rosh Chodesh:[116] Every day of the month of Nissan is like Rosh Chodesh. Just like Rosh Chodesh is not a day of work and is a slight holiday, so too the entire month of Nissan. The Ten Crowns of Nissan:[117] The day of Rosh Chodesh Nissan in the year that the Mishkan was established merited to receive ten crowns [i.e. monumental occurrences]: 1. First day of creation [which was on Sunday, and in that year Rosh Chodesh Nissan fell on Sunday]. 2. First day that the Nesi’im brought their Karbanos. 3. First day of priesthood. 4. First day of Karbanos. 5. First day of the fire coming onto the altar. 6. First day of eating the Karbanos within the Mishkan. 7. First day of the residing of the Shechina 8. First day of Birchas Kohanim. 9. First day of the Bamos prohibition. 10. First month. Redemption in Nissan: The Sages[118] state that the redemption will come in the month of Nissan. The future resurrection is set to take place during the month of Nissan.[119] The first of all months-Rosh Hashanah for G-ds miraculous nature: · Samech Vav p. 163-164

 

B. Fasting:[120]

One does not fast in the month of Nissan, even a Taanis Yachid, and certainly not a Taanis Tzibur [with exception to a Taanis Tzibur Kavua, such as Taanis Bechoros[121]].[122]

A Chasan and Kallah: A Chasan and Kallah are accustomed to fast on the day of their wedding even if they are getting married during the month of Nissan. They are required to fast even on Rosh Chodesh Nissan, if their wedding is taking place that day [or that night after sunset[123]].[124] However, on Isru Chag, a Chasan and Kallah do not fast even if they are getting married that day [as will be explained below].[125]

Taanis Chalom:[126] One may fast a Taanis Chalom during the month of Nissan.[127] One is not required to make up the fast during the next month.[128] It is permitted to fast on a Sunday during Nissan to atone for a Taanis Chalom that was performed the previous Shabbos. This applies even if that Sunday is Rosh Chodesh Nissan.[129]

Taanis Yartzite:[130] A son/daughter does not fast on the day of the Yartzite of his father or mother throughout the month of Nissan. 

Yom Kippur Katan:[131] One does not fast on the last day of Nissan, which is Erev Rosh Chodesh Iyar [known as Yom Kippur Katan, of which there are people that are accustomed to fast].

Summary: One does not fast in the month of Nissan. This applies even to a Taanis Yachid, and certainly to a Taanis Tzibur. This applies even to the last day of Nissan which is Erev Rosh Chodesh Iyar [known as Yom Kippur Katan, of which there are people that are accustomed to normally fast on that day]. A Chasan and Kallah must fast on the day of their wedding even if it takes place in the month of Nissan. Even on Rosh Chodesh Nissan they are required to fast if their wedding is taking place that day, or that night after sunset. However, on Isru Chag, a Chasan and Kallah do not fast, even if their wedding will be taking place that day.

C. The reason for omitting Tachanun and not fasting:[132]

All the above[133] is not prohibited according to the letter of the law, but is rather a mere custom that was introduced in the later generations. It is based on the teaching of our sages, that starting from the first of Nissan the Nesi’im began bringing sacrifices for the inauguration of the altar. Each Nasi brought a Karban on his designated day until [but not including] the 13th of Nissan. The day that each Nasi brought his sacrifice was considered as his Holiday [and thus, up until the 13th of Nissan it was considered like a Holiday].[134] On the 14th of Nissan, all of Israel would bring their Pesach sacrifice, and thus it was a holiday for all Israel. [For this reason, we are accustomed to omitting Tachanun on these days]. [Now, with regards to the remaining days] since afterwards comes 8 days of Pesach, which are a Holiday, therefore it ends up that majority of the month is holy, as only the 13th, [and past the 8th day of Pesach] are non-holidays. Thus, the custom is to treat the entire month with holiness similar to a holiday and omit Tachanun and avoid fasting.

 

9. The reading of the Nasi:[135]

Starting from the first of Nissan until the 13th of Nissan, it is customary to read the Nasi of that day.[136]

What to read on the 1st/last day: On the first day of Nissan, one begins to read from “Veyihi Biyom Kalos Moshe.”[137] On the 13th day, one begins to read from “Zos Chanukas Hamizbeiach”.[138]

Saying the Yehi Ratzon: The Yehi Ratzon prayer is recited after the reading of each day’s Nasi.[139] The Yehi Ratzon prayer is recited even by a Kohen or Levi.[140]

Reading the Nesi’im from a Sefer Torah:[141] It is not the Chabad custom to read the portion of the Nesi’im from the Torah scroll.[142] However, some[143] are accustomed to do so, and those that do so have upon whom to rely.[144] However, those who follow this custom, should not read the portion in the Torah after the Torah reading on Shabbos, but rather after Musaf.[145]

When should the Nasi be read?[146] The Rebbe Rayatz writes to read it after Davening, before Tehillim, although the custom of the Rebbe was to read it after Tehillim.

Summary: One is to recite the Nasi each day after Davening, starting from Rosh Chodesh Nissan until the 13th of Nissan. On the first day of Nissan one begins to read from “Veyihi Biyom Kalos Moshe.” On the 13th day, one begins to read from “Zos Chanukas Hamizbeiach”. The Yehi Ratzon prayer is read after the reading of each day’s Nasi. It is recited even by a Kohen or Levi.

Sparks of Kabala: The purpose of the sacrificial offerings brought by the Nesi’im was to refine the first 12 years of a person in which he only has his animal soul.[147] The recital of the Nasi, and the subsequent Yehi Ratzon, has the power to draw a ray of G-dliness to one’s soul, as carried by the tribe of that day.[148]

 

10. Birchas Ilanos:[149]

One who walks outside[150] in the month of Nissan and sees trees which are sprouting forth blossom needs to say the blessing of “Shelo Chiser Biolamo Klum[151], Uvara Bo Brios Tovos Veilanos Tovos Leihanos Bahem Bnei Adam.” This blessing is only said the first time that one sees the blossom that year.[152]

Summary: [Includes Q&A] In the month of Nissan, upon seeing Kosher fruit trees which are sprouting forth blossom of fruits, one says the blessing of “Baruch Ata Hashem, Elokeinu Melech Haolam, Shelo Chiser Biolamo Klum Uvara Bo Brios Tovos Veilanos Tovos Leihanos Bahem Bnei Adam.” This blessing is only said the first time that one sees the blossom that year. Thus, once one sees a blossoming fruit tree in the month of Nissan, he is to immediately say the blessing. The blessing is not to be delayed for a second sighting. The blessing should only be said in the month of Nissan. The blessing may be said at night, and may be said on Shabbos, although some avoid saying it on Shabbos. The blessing may only be said over a fruit bearing tree, and only over the blossoming of its fruit. The blessing may not be said over an Arla tree, or tree that transgressed Kilayim. The blessing is preferably to be said over the blossoming of two trees, although this is not required. Women likewise recite this blessing. Some are accustomed to say the blessing over blossoming fruit trees that are outside the city.   Q&A on when to say the blessing Must one search for a blossoming tree during Nissan for the sake of fulfilling the above blessing? From the wording of this obligation is “One who walks outside in the month of Nissan and sees trees which are sprouting” implying that it only applies to one who happens to see a blossoming tree, and not that there is an obligation to search for it.   Is this blessing only said in the month of Nissan or may it also be said in Adar or Iyar?[153] Some Poskim[154] rule the blessing may be said also in the month of Adar or Iyar. Other Poskim[155], however, rule that one is to say this blessing specifically in the month of Nissan, and it cannot be said before or after.[156] Practically, some[157] conclude that if one will be unable to say the blessing in Nissan, he may say it beforehand [in Adar], or after [in Iyar], upon seeing the blossom. However, in the Rebbe’s opinion of the Alter Rebbe, the blessing may not be said in any month other than Nissan.[158] When is the blessing to be said in a Leap Year?[159] According to the lenient opinion above, in a leap year the blessing may be said in the month of Adar, if there will not be blossoms available in Nissan. However, according to the opinion of the Mekubalim, it may only be said in Nissan even in a leap year. However, there are opinions[160] who say that in a leap year, even according to the Mekubalim, it may be said in Adar. When is the blessing to be said in Australia?[161] In Australia, the blessing over the blossoms is said in Elul:Tishreiy, which is the time of their blossoming. Practically, however, many Chabad Chassidim in Australia are not accustomed to recite this blessing at all.[162]   May the blessing be said on Shabbos?[163] Yes.[164] Furthermore, there are those who are scrupulous to say the blessing specifically on Shabbos, in order to complete the 100 required blessings.[165] However, others[166] rule it is forbidden to say the blessing on Shabbos.[167]   May one say the blessing at night?[168] Yes. So long as there is light, and the blossom of the fruit is visible, then the blessing may be recited.   Q&A on saying blessing at first opportunity If one saw the blossom of a fruit and did not say the blessing, may he do so at a later date, when seeing another tree blossoming, or upon seeing that same tree?[169] Some Poskim[170] rule one may only say the blessing the first time he sees the blossom of a fruit tree. If one saw the tree, and did not say the blessing, the opportunity is lost and he may no longer say it that year.[171] However, other Poskim[172] rule the blessing may still be said upon seeing the blossom of a fruit, even if he had previously seen a blossom and did not say the blessing at that opportunity.[173] It, however, may not be said on a tree that has already born fruit [i.e. ripened] if one has seen a blossoming tree in the past.[174] [Practically, one is to be stringent not to gaze at blossoming trees, unless he plans to say the blessing. In the event that he gazed at the tree and did not say the blessing, many are accustomed to be lenient to still say the blessing, although it is suggested that one contact a Rav for a practical directive.[175] If one did not gaze and stare at the tree, but simply saw it as he was walking and the like, the blessing may be said the second time.] · According to the above, if one did not say the blessing immediately upon seeing the blossom may the blessing still be said if he is still looking at the tree? Yes.[176] Q&A on the type of tree to say the blessing How many trees must one see blossoming to say the blessing?[177] The blessing may be recited over the blossoming of even a single tree. However, initially, it is best to say the blessing over the blossoming of two trees.[178]   May the blessing be said over a tree that cannot bear fruit?[179] The blessing may only be said on fruit bearing trees.[180]   On what type of blossom may the blessing be recited over?[181]   The blessing may only be said upon seeing the blossoming of a future fruit and not the blossoming of a leaf or flower of the fruit tree.   If one sees fruit on the tree and does not see any blossom, may the blessing be said? Some Poskim[182] rule that once the fruits have grown[183], the blessing may no longer be said, [even if he has not yet seen a blossoming tree[184]]. Other Poskim[185], however, rule the blessing may be said even after the fruits have grown. Practically, some Poskim[186] conclude that if one has not seen a blossoming tree prior to this point, then a blessing may be said on a tree that already grew fruit. If, however, one saw a blossoming tree once in the past, and did not say a blessing, then the blessing may not be said on the tree that has fruit. Furthermore, even if one had not seen a blossoming tree in the past, if the fruit has ripened to the point that one may say Shehechiyanu upon eating it, one may no longer say a blessing over it.[187] Practically, the worldly custom is to only recite the blessing so long as the blossoming flower still covers the fruit, while afterwards, it is said without Hashem’s name.[188]   If most of the tree has its fruits grown and some are still blossoming, may the blessing be said? Yes.   May the blessing be said over a mixed species tree, like nectarines?[189] One may not say the blessing upon seeing the blossoms of such a tree as the existence of such a tree is against the will of G-d.[190] However, there are Poskim[191] who are lenient. Practically one is to be stringent.[192] Citrus fruits:[193] One may recite Birchas Ilanos over blossoming or ripening citrus fruit trees, such as a lemon tree or orange tree, unless you see vivid evidence on the tree that it was grafted with another species of citrus fruit.                                                                                                               May the blessing be said over an Arla tree?[194] Some Poskim[195] rule one may not say the blessing upon seeing the blossoms of an Arla tree. Other Poskim[196] rule it is allowed. Practically, one is to be stringent.[197] Safek Arla:[198] According to all, in the Diaspora one may say the blessing upon seeing the blossoms of a tree which one is uncertain if it is Arla. However, in Eretz Yisrael, it is not to be said.   May the blessing be said over a branch with blossoming fruit that has been cut off from a tree? Some Poskim[199] rule that a blessing may be said. Practically, a blessing is not to be said in such a case.   May the blessing be said over a fruit tree growing in a movable pot [i.e. tree pot]? Yes, a growing tree which is planted with earth inside of a pot may have the blessing said over it if it has produced blossoming fruit. Accordingly, in areas that fruit trees are scarce, or that people are unable to leave their homes, tree pots may be brought to their location for the sake of them saying the blessing. Seemingly, this applies even if the fruit tree is planted in a pot without a hole [i.e. Atzitz Sheiyno Nakuv].[200]   Is one to leave the city to say the blessing? The blessing may be said on the blossom of all fruit bearing trees, even if they are within the city, and so is the custom.[201] However, according to the Mekubalim, one is to specifically go to an orchard outside the city to say the blessing.[202]   Are women to say the blessing of Birchas Ilanos?[203] Yes. Some [Or Letziyon] say Sephardi women are not to say it as it is Zman Grama. Rav Yaakov Yosef says a woman may say as it is a Sfek Sfeika [similar to Pesukei Dezimra], although bets to hear from husband.

Sparks of Kabala:[204] The Zohar[205] states that the souls of the upper worlds are found in the month of Nissan in the gardens. There are also various sparks of Kedusha, and reincarnated souls, found in trees. By reciting the blessing over the trees, one elevates these sparks and souls to holiness.

11. Shabbos Hagadol:[206]

A. The name and its reason:[207]

The Shabbos before Pesach is called Shabbos Hagadol, as on that Shabbos a great miracle occurred. On the 10th of Nissan was the day that Bnei Yisrael took a lamb for the Pesach offering, as is stated in the verse[208] “On the tenth of this month, they are each to take a lamb on behalf of their families.” Now, that day was Shabbos.[209] When the Jewish people took their lambs that Shabbos, the first-born gentiles gathered by Bnei Yisrael and asked for an explanation for their actions. Bnei Yisrael told them that the lamb is a Pesach sacrifice to G-d, as He will kill the Egyptian first-borns. [Upon hearing this] the firstborns proceeded to go to their fathers and to Pharaoh and request from them to release the Jewish people. When they were answered negatively, the first-borns resorted to making war with Pharaoh, and they killed many of the Egyptians. This is the meaning of the verse[210] “And Egypt was stricken by their first born”. This miracle was established to be remembered for all generations on the Shabbos [before Pesach], and they called it “The Great Shabbos”.  [Shabbos Hagadol was thus the beginning of the redemption and the miracles.[211]]

B. The Haftorah when Shabbos Hagadol coincides with on Erev Pesach:[212]

The custom in these provinces is that when Shabbos Hagadol falls on Erev Pesach the Haftorah of “Veareiva..” is read from Malachi.[213]

C. The Shabbos Hagadol speech/Drasha:[214]

It is customary for the community Rav to give a speech dealing with the laws of the Pesach on the Shabbos preceding the festival. 

The content of the speech:[215] The main point of this speech is to expound and teach the people the ways of G-d, and teach them what must be done [on the holiday][216], unlike the custom today [that the speech surrounds other topics].

When is the speech given if Shabbos Hagadol falls on Erev Pesach?[217] When Erev Pesach falls on Shabbos, the Shabbos Hagadol speech is given on the previous Shabbos. [However, all other matters relating to Shabbos Hagadol, such as the recital of Avadim Hayinu after Mincha, are only performed the next Shabbos.[218]]

Summary: It is customary for the community Rabbi to give a speech dealing with the laws of the Holiday on the Shabbos preceding Pesach, [unless that Shabbos is Erev Pesach, in which case it is given on the preceding Shabbos]

 

D. Saying Avadim Hayinu:[219]

The custom in these provinces is to recite [after[220]] Mincha of Shabbos Hagadol, “Avadim Hayinu” [until Lichaper Al Kol Avonoseinu[221]].[222] Even when Shabbos Hagadol falls on Erev Pesach, one says Avadim Hayinu.[223]

E. Vihi Noam by Maariv of Motzei Shabbos:[224]

Whenever Pesach, or any Yom Tov, falls on a weekday, the paragraph of Vihi Noam, which is normally said after Shabbos, is omitted. [When Pesach falls on Motzei Shabbos, Vihi Noiam is recited the previous Shabbos according to all.]

Q&A If Pesach falls on Shabbos, is Vihi Noam recited on the Motzei Shabbos prior to it? Yes.[225] However, some Poskim[226] rule it is not recited.[227]

The laws of Erev Pesach-See Chapter 10!

  ________________________________________________________________

^[1] Admur 429:1-3; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron; Hisvadyos 1982 Vol. 4 p. 2154

Background of this ruling from Admur 429:1-3:

Initial institution: The early Sages, which existed at the time that the Temple was established, instituted that the preachers should begin to publicly teach the laws of the upcoming festival, thirty days prior to the festival. Thus, from Purim [itself, starting on the 14th of Adar] and onwards they would expound on the laws of Pesach. From the fifth of Iyar and onwards they would expound on the laws of Atzeres [Shavuos], and from the 14th of Elul and onwards they would expound on the laws of the Chag [Sukkos]. [Admur 429:1; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron]

The reason behind this institution: Every Jew living in Eretz Yisrael at the time of the Temple was obligated to bring three sacrifices [to the Temple] on the Festival, [the Olas Riiyah, Shalmeiy Simcha and Shalmeiy Chagigah]. [Admur ibid; Pesachim 8b; Tosafus 3b; ] Now, being that the animals to be sacrificed must be clean of blemishes and other invalidations, therefore the Sages instituted for the preachers to begin expounding on these laws thirty days prior to the holiday, in order to remind the people of the festival, so they do not forget to prepare animals which are kosher for the sacrifice. They thus had thirty days for preparation. [Admur 429:1; Beis Yosef 429; Tosafus Bechoros 57b; Mur Uketzia 429]

Does this institution apply even today? Even after the destruction of the Temple this institution remained active, as every Rebbe would teach his students the laws of the upcoming festival thirty days prior, in order so they become experts in the laws of the festival, and know that which has to be done. [Admur 429:2; Michaber C.M. 346:13; Taz 429:1; Beis Yosef 429; Tosafus Avoda Zara 5b; Bava Metzia 97a; Yerushalmi 1:1; ] In today’s generations however since the Rabbi’s no longer teach the laws to the students being that they are already all written in books, it is therefore a Mitzvah on every person to learn the laws of the festival prior to the festival until he is expert in them, and knows what is to be done. [Admur 429:3; Bach 429; Chok Yaakov 429:3; Maharil]

[2] What is the meaning of the term “Mitzvah”; is it obligatory, or voluntary? Some write that the term Mitzvah is not a complete obligation. [Chazon Ovadia Pesach p. 1; See also Kelalei Haposkim page 187 that the term Mitzvah is not an obligation.] Possibly, one can explain that today it is not an absolute obligation since everything today is written in Sefarim, and one can simply look up a Halacha when it comes up, and thus there is no obligation to actually learn all the laws prior to Pesach. Alternatively, one can explain that the institution of the Sages was only for the teachers and not the students, thus one cannot consider it an obligation for the student to learn. [See previous footnote]

^[3] Admur ibid; M”A 429:1; Majority of Poskim and Rishonim brought in Biur Halacha 429:1 “Shoalin”

Other Opinions-Asking the laws? Some Poskim write that “One asks about the laws of Pesach thirty days before” and not that “one expounds the laws of Pesach thirty days before.” [Michaber 429:1; Tur 429; Rif; Wording in Pesachim 6a and Bechoros 58] This can possibly be interpreted to mean that the Mitzvah is not to teach the laws but rather that if two people ask a question to a Rabbi, then the one who asks regarding Pesach receives precedence. And so is the ruling of the Ran Perek Kama Pesachim and Rashba Perek Daled Megillah that there is no Mitzvah to teach the laws, and rather the Mitzvah is simply to give precedence to questions. Admur ibid, based on the Magen Avraham ibid, is thus negating this opinion in their wording. Furthermore, see Biur Halacha ibid who learns that majority of Poskim and Rishonim rule that one must teach the laws and that is the intent behind the word Shoalin in the Gemara ibid and used by the Michaber ibid. There is thus no dispute between the Michaber ibid and Admur in this matter, and the opinion of the Rashba and Ran are negated in face of all the other Poskim.

[4] Admur 429:1

^[5] Ateres Zikeinim 429; M”B 429:2; Hisvadyos 1982 Vol. 4 p. 2154 mentions to begin learning the laws of Sukkos from the 14^th of Elul

Ruling of Admur in 429:3: Admur ibid mentions studying the laws thirty days before hand only with regards to the preachers, as was done in the times of the Temple. However, regarding today’s times that all the laws are written in Sefarim, he does not write how many days before hand one is to begin the study. However, in Ateres Zikeinim 429, he writes that even in today’s times that all the laws are written in books, one is to study the laws 30 days before.

[6] Chok Yaakov 429:4; Yad Ahron on Beis Yosef; Mishneh Berurah 429:2 in name of above Poskim and Gr”a; See Toras Menachem 1984 2:1349

The calculation: Nissan includes 14 days of learning until Pesach which is on the 15^th. Thus, one needs to learn an additional 16 days in Adar to make up the 30-day period prior to the festival. Now, since Adar is always a 29-day month, even in a leap year, therefore one must begin from the 14^th, for a total of 30 days.

Other opinions: See Chikreiy Halachos 1:22 of Rav Pekarsky who learns in Admur that the 30 days begin from after Purim. See Bach 429

^[7] Talk of Rebbe, brought in Hamaaseh Hu Haikur; See Pesachim 6a

[8] Shelah Hakadosh, brought in Piskeiy Teshuvos 429:1

^[9] Admur 436:23; M”A 436-end; Bach 436; Aguda 2:16; Maharil p. 11; M”B 436:32

[10] The ingredients of playdough: Playdough can be made in a variety of ways. Most play doughs on the market, consist of flour and water. Home-made recipes will include salt, flour or corn starch, a vegetable, canola, or olive oil and cream of tartar. Nevertheless, there are some companies that make it from other non-chametz ingredients. Non-Chametz based play doughs are commonly called Plasticine [Plastalina in Hebrew] or silly putty. If one desires to have play dough over Pesach, he is to verify the brand that is being used, and the ingredients they use to make their dough. Most play doughs using real flour, will feel softer than regular silly putty or Plastelina and can hence be told apart.

Must Play-Doh be destroyed before Pesach even though it is not edible? Play-Doh is consumable and does not contain any poisons or dangerous material for a human. It thus must be destroyed just like a piece of actual dough. It does not follow the allowance of owning Chametz that is not food, which is brought in Admur 422:22, as there it is referring to Taaruvos Chametz while here it is Chametz Beiyn. Nevertheless, perhaps it should be viewed as Chametz Nuksha, being that it is not meant to be eaten, and is hence exactly similar to the dough made by the Sofrim, mentioned in 442:20, which is Chametz Nuksha. Thus, although it must be destroyed or sold to the gentile before Pesach, if one did not do so and found Play-Doh on Pesach, it is be destroyed without a blessing as is the law by Chametz Nuksha in 442:20.

[11] Ingredients provided by the Play-Doh company “Hasbro”: The compound is primarily a mixture of water, salt, and flour.

[12] Aruch Hashulchan 436:15

[13] Admur 442:26; M”A 442:4; Chok Yaakov 442:11

[14] The reason: As it is forbidden to place clothing laundered with Chametz starch on the eating table during Pesach, as perhaps some of its Chametz will fly off and land into one’s food. Likewise, the women scarves which are customarily starched with flour until they become thick are not to be worn while eating as it is common for the flour to fly off of it. [Admur ibid]

[15] Admur 442:26 in the beginning of the Halacha

[16] Implication of Admur ibid who does not mention any differentiation between before and after thirty days, even though in the previous Halacha a differentiation is made; Rav Mordechai Belinuv in Paamei Yaakov 16:27

The reason: Although the flour starch that is on the clothing and other items loses its texture after thirty days, and hence is allowed to be owned over Pesach even if the flour is visible and there is a Kezayis of flour on the garment, [Admur 442:25; Michaber 422:3] nevertheless, since the flour is still edible to a dog, it therefore contains a complete eating prohibition. For this reason, it is forbidden to place it in proximity to food, as if it falls into food it is not nullified in majority but rather requires 60x. [see Admur 447:18] This is unlike Chametz that has spoiled to the point it is no longer fit for a dog, in which case majority suffices. [Admur 442:33] Accordingly, there are four levels of Chametz: 1) Actual Chametz which may not be owned and is never nullified; 2) Chametz Nuksha which may not be owned and is nullified in 60x; 3) Chametz that has lost its texture which may be owned but requires 60x. 4) Chametz that is spoiled for a dog which may be owned and is nullified in majority. [Paamei Yaakov ibid]

[17] See Admur 422:25

[18] Based on Admur 442:33; Paamei Yaakov ibid

[19] Admur 453:5 that one may have Kitniyos products on one’s table.

[20] The reason: We do not suspect that the Kitniyos will fall into one’s food, as even if it does, it is nullified in majority. [Admur ibid]

[21] Igros Kodesh 8:219; See Igros Moshe 1:155

The reason: Although from the letter of the law it is permitted to eat Matzah prior to Erev Pesach [471:4], nevertheless, some are accustomed to abstain from eating Matzah for thirty days beforehand, as the entire reason behind not eating Matzah is in order to avoid experiencing the Mitzvah prior to its proper time, just like one may not have relations with an Arusa until Nessuin takes place. Accordingly, it is proper to avoid eating Matzah starting thirty days beforehand, as is the ruling with all matters relating to Pesach. Nevertheless, the Sages did not desire to establish such a decree due to the difficulty of it being upheld by the public. It was therefore only prohibited on Erev Pesach [Igros Moshe ibid]. Alternatively, we also want the Matzah to contain a novel and thus endearing element to it, and thus be new and beloved onto the person. [Likkutei Mahrich, Seder Hanhagas Chodesh Nissan p. 3b]

[22] Shvus Yaakov 471:7 based on Shiyurei Kneses Hagedola 471:3; Beir Heiytiv 471:5; M”B 471:12; Igros Moshe 1:155 writes that many are accustomed like this ruling. Lev Chaim 2:88 writes that it is a mere stringency and not required from the letter of the law.

The reason: They follow the same reasoning explained in the previous custom of avoiding Matzah for thirty days. Nevertheless, they only avoid from Rosh Chodesh, as according to Rav Shimon Ben Gamliel, the Chametz laws relevant to Pesach only being to apply two weeks prior and not thirty days. [Igros Moshe ibid]

Other Opinions: Some Poskim ridicule the custom of avoiding eating Matzah before Erev Pesach. [Orchos Chaim Spinka in the name of Meoreiy Or “Od Lamoed” p. 35b, writes that one should not say that many [Rabim] are accustomed to abstain from eating Matzah starting from Rosh Chodesh, but rather one should read Rakim [ignoramuses] are accustomed to avoid eating Matzah before Erev Pesach, as they are arguing on the decree of the Sages which only prohibited on Erev Pesach itself.]

[23] M”A 471:6 in name of Ran; So rules Igros Moshe 1:155; Rav Poalim 3:27

[24] Admur 471:4

[25] Based on 471:7, it is forbidden to eat this Matzah on Erev Pesach as perhaps the Nefucha or Kefula is not Chametz. Seemingly, the same would apply regarding our custom to avoid Matzah within thirty days before Pesach. See Chikreiy Minhagim p. 154

[26] Mishnas Yaakov 3:471

[27] As from the letter of the law these Matzahs are Kosher for Pesach. See Chapter 8 Halacha 2!

[28] As from the letter of the law these Matzahs are Kosher for Pesach. [See Piskeiy Teshuvos 471 footnote 16]

[29] Mishneh Halachos 6:102; Mishnas Yaakov 3:471

[30] The reason: As one is only forbidden from eating Matzahs on Erev Pesach if they are possibly Kosher for Pesach, as is evident from the ruling of Admur ibid regarding eating Kefula and Nefucha on Erev Pesach and regarding the allowance to eat Kneidlach. Furthermore, such Matzos are not made Lishma and are thus invalid on the first night of Pesach. [See Admur 453:15]

[31] Matzos Mitzvah 12 footnote 29; Mikraeiy Kodesh Pesach 2:25; See Piskeiy Teshuvos 471:4; Chikreiy Minhagim p. 151

[32] The reason: As although the packaging of these Matzahs state they are Chametz, this is not for certain, as it is possible that some of the Matzahs were indeed baked within 18 minutes. Furthermore, even if the Matzahs are Chametz since they have the taste of Matzah they are to be avoided. [See Maharsha Pesachim 99b]

[33] Piskeiy Teshuvos 471 footnote 16 writes that this is the accepted ruling he has received from Rabbanim and Morei Horaah. The reasoning is because the taste of these Matzahs is not similar at all to handmade Matzahs.

[34] The reason: As one cannot fulfill his obligation with cooked Matzah, and the prohibition from eating Matzah on Erev Pesach only applies to Matzah that one can fulfill his obligation with. [Admur 471:8] Hence, cooked Matzah may certainly be eaten within 30 days before Pesach as well.

[35] In which case they would be permitted to be eaten even on Erev Pesach. [Admur 471:4]

[36] Admur 462:6

[37] See Admur 471:9 and 461:13 for a dispute regarding this matter.

[38] Admur ibid

[39] The reason: As in such a case, the Matzah would be permitted to be eaten even on Erev Pesach. [Admur 471:8-9] As Matzah that is fried and receives the taste of oil becomes Matzah Ashira. Although it is disputed regarding the laws of blessings regarding whether Matzah that was fried [but not deep fried] is considered cooked or baked. Nevertheless, regarding the laws of Matzah, according to all opinions the Matzah is considered cooked/Ashira, and is thus invalid (for the Pesach obligation).

The blessing for fried Matzah: See the coming footnotes!

[40] The reason: Because avoiding Matzah throughout the thirty days is only a custom and is not required from the letter of the law, while eating a meal with bread on Shabbos is required from the letter of the law. One is thus required to break his custom for the sake of fulfilling the Mitzvah of the Shabbos meal. [See Admur 613:19 “There is no custom to allow the prohibited, but rather to prohibit the allowed”.]

[41] The reason: If a circumstance came up which poses a difficulty for one to keep his Chumra, Hiddur, or custom, and if it is unusual to exercise this Hiddur even in such circumstances, then one is not required to perform Hataras Nedarim. [M”A 581:12; Machatzis Hashekel ibid; Degul Merivava ibid and Yoreh Deah 214:1; Rama 568:2; 581:2 [regarding a Bris during Ba”hab or Aseres Yimei Teshuvah]

Opinion of Michaber and Shach: The Michaber 214:1, rules regarding the Hiddur of fasting during Aseres Yimei Teshuvah, that even if one became weak, he is required to do Hataras Nedarim. The Shach 214:2, explains that the reason for this is because only those circumstances that are publicly known not to be included within the Hiddur, such as eating during a Bris Mila during Aseres Yimei Teshuvah, do not require Hataras Nedarim. However, unexpected circumstances are included in the Hiddur and thus require Hataras Nedarim. The Degul Merivava ibid, argues against the Shach’s explanation and says that the Michaber’s (ibid) ruling referred to a case where due to weakness the person wanted to permanently revoke his custom, and for this everyone agrees that Hatara is required.

[42] Heard from Rav Asher Lemel HaCohen, as she may even eat on Yom Kippur.

[43] How much oil is one to use, and does the frying affect the blessing of the Matzah?

If the Matzah is a Kezayis in size when fried: Then regardless of the amount of oil used, even if the Matzah is deep fried it remains Hamotzi. [Seder 2:12]

If the Matzahs are less than a Kezayis in size prior to frying: If the Matzah was less than a Kezayis in size from the start of the frying, then a very minute amount of oil is to be used for the frying, but enough so that the taste of the Matzah changes, for when a very minute amount of oil is used, simply to keep the dough from sticking to the pan, the Matzah remains Hamotzi according to all. [Seder 2:11]. If, however, one uses a larger amount of oil, then there is a dispute as to its blessing, and the main ruling holds that it is Mezonos and Al Hamichyah. [See Seder 2:12-13, that there are two disputes in this matter, one regarding if frying is considered cooking or baking [Seder 2:12], and another as to whether cooking less-than-Kezayis breads makes them Mezonos [Seder 2:13]. Thus, in order to avoid turning the Matzah into Mezonos, one should use a minute amount of oil if the Matzah pieces are less than a Kezayis. However, one must still use enough oil to change the taste of the Matzah so that the Matzah is now considered Matzah Ashira, and one can no longer fulfill his Pesach obligation with it.

If the Matzah started off as a Kezayis, but became less than a Kezayis through the frying: The Matzah is Mezonos unless a very small amount of oil was used (simply so the dough does not stick,) in which case it remains Hamotzi. [See Seder 2:12-13]

[44] Admur 471:10; Rama 471:2; Terumos Hadeshen 125

[45] The reason: As Kosher foods which are time forbidden may be fed to a child if he is in need of them. [Admur ibid; See Admur 343:6]

[46] Sichas Purim 1987 brought in Otzer Minhagei Chabad Purim 238 and Pesach 13; Hisvadyus 5747 2:636

[47] See Admur 472:6 that one is to have beautiful vessels on the table on the night of Pesach in accordance to his affordability. Thus, one is to purchase beautiful vessels before Pesach in order to fulfill this Mitzvah.

[48] See Admur 451:14

[49] Yerushas Hapleita 20; Meiam Loez Bo; Yesod Veshoresh Haavoda Hagalas Keilim; Piskeiy Teshuvos 451:2

[50] Literally “Kelayos and Egozim”;

Definition of Kelayos: We find different explanations as to the meaning of the word Kelayos. Some say it means roasted wheat kernels. [Rashi in Pesachim 109a] Others say it refers to a certain species of fruit. [Raavan Pesachim 164, brought in Elya Raba 473:19]

Definition of Egozim: It is unclear what the exact definition of an Egoz is, if it includes all nuts or refers to a specific nut such as the walnut. [See Machatzis Hashekel 583:4; Koveitz Or Yisrael 1:106 for a discussion regarding the exact definition of an Egoz; See also Admur 583:6 “Egozim, or Luzim which are small Egozim”]

[51] Pashut, as the entire purpose is to make the children wonder, and hence as long as one distributes something that makes them wonder the purpose is fulfilled; see also Poskim in next footnote; To note, that the two Halachos here of distributing nuts to children on Erev Pesach and are Yom Tov are learned from the same passage of the Gemara in Pesachim 109a

[52] See Admur 472:31; Michaber 472:16; Pesachim 109a

[53] Literally “Kelayos and nuts”

[54] Pashut, as the entire purpose is to rejoice them with things they like; See Admur Hilchos Talmud Torah 1:10 “On Yom Tov itself when it is a Mitzvah to rejoice the children with those items that are joyful for them, such as Egozim and like, as was explained in Hilchos Yom Tov”; So also writes Beir Moshe 7:3; Chol Hamoed Kehilchaso 1:18; See Rambam Hilchos Yom Tov 18 who adds “Kelayos and Egozim and Migdanos”

[55] Admur 529:7; Pesachim 109a

[56] Admur 529:6-7; 242:1 regarding eating on Yom Tov that it is Biblical due to the Mitzvah of Simcha; Michaber 529:2; Pesachim 109a

[57] The source: As the verse [Devarim 16:14] states “Vesamachta Bechagecha Ata Ubincha Ubitecha etc.” [Admur ibid]

[58] Implication of Admur ibid

[59] So is implied from Admur ibid, as otherwise Admur omits how the other women of one’s household are to be rejoiced.

[60] Drashos Maharil Yom Tov; Bear Heiytiv 529:4

[61] Admur 469:1-2; Michaber 469:1; Pesachim 53b

[62] Admur 469:1; Michaber ibid; Pesachim ibid

[63] Admur 469:1; Levush 469; Rosh on Pesachim ibid

The reason: This prohibition is due to Maaras Ayin, as the listener may think that one is sanctifying the animal/meat as the Pesach sacrifice, and thus later when he eats it, people will think he is eating Kodshim outside of the Temple. [Admur ibid; Michaber ibid; Pesachim ibid]

[64] Admur ibid; Maharil brought in M”A 469:1; M”A ibid concludes that regarding chicken this is a mere stringency, as the letter of the law prohibition only applies to animals that can be offered to the Mizbeiach.

The reason: As chicken requires slaughtering and is thus similar to other meat. [M”A ibid; Taz 469:2]

[65] Admur ibid; Michaber ibid regarding any animal;

[66] Admur 469:1; Michaber ibid

[67] The reason: As if he says this meat is for Pesach the observer may think one is sanctifying the meat as money to purchase the Pesach sacrifice, meaning that he will sell the meat and purchase the Pesach sacrifice with its worth. Now, later on when he eats this meat it will appear to the observer that he is doing Meila to Kodshim. [ibid]

[68] Admur ibid; Peri Chadash 469; Yerushalmi Pesachim 7:1

[69] M”B 469:5

[70] So is implied from Admur ibid

[71] Admur 469:2

[72] Stam opinion in Admur ibid; Taz 469:2; M”A 469:2

The reason: As the observer certainly will not come to think that one is sanctifying the food to use to buy the Pesach offering, as the food has no connection to the Pesach offering, as it is not a species of meat at all. [Admur ibid; Taz ibid]

[73] Machmir opinion in Admur ibid; Elya Zuta 469

[74] Admur ibid; Michaber ibid; Pesachim ibid

The reason: As by such items the onlooker will think one is saying they are for Pesach in order to hide them and guard them from Chametz for the sake of Pesach, [and not because he wants to use them as a sacrifice]. [ibid]

[75] Admur ibid; Chok Yaakov 469:1

[76] Admur 469:2; Parentheses in original

[77] The reason: As we do not forbid a food Bedieved simply due to Maaras Ayin. [Admur ibid]

[78] Stam opinion in Admur ibid; Taz 469:1; Shach, brought in M”A 469:2; Olas Shabbos 469; Chok Yaakov 469:1

The reason: It is permitted to be eaten in all cases that the statement was made, as we never forbid something due to Maras Ayin. [Admur ibid]

[79] Stringent opinion in Admur ibid; M”A 469:2; Bach 469; Peri Chadash 469; Damesek Eliezer Chulin 82:19-15

[80] The reason: There are opinions who are stringent regarding goat/sheep, whether alive or meat, to forbid ever eating it, as the onlooker who heard him say “This meat is for Pesach” will think one has sanctified it as a sacrifice and that he is now eating Kodshim outside of the Temple. This prohibition applies even to the meat, as the listener will think that the meat was already sanctified as a Pesach offering when the animal was alive. [Admur ibid]

[81] Admur ibid

[82] Admur ibid; implication of M”A ibid

The reason: As we do not forbid something in benefit merely due to Maaras Ayin, as explained in Taz Yoreh Deah 5:5. [ibid]

Other opinions: Some Poskim rule it is forbidden to even benefit from the meat. [Bach and Peri Chadash ibid]

[83] Admur ibid; Peri Chadash

The reason: As one cannot forbid something which is not his. [ibid]

[84] Piskeiy Teshuvos 469:1; Nitei Gavriel 2:4

[85] As writing is similar to speech. [ibid]

[86] Piskeiy Teshuvos 492:1

[87] Admur 469:5; Chok Yaakov 469:3

[88] Admur ibid; Rokeiach 283; Chok Yaakov ibid

The reason: As the wicked son says “Why do you trouble yourselves with these rituals?” [ibid]

[89] Chok Yaakov ibid

[90] The reason: As they learn it only is similar to a Rasha when one states this regarding the Mitzvos of Karban Pesach, and other Mitzvos which are Biblical, as by saying this one makes it seem that the commands of the Torah are a burden on him. However, today this statement is said in reference to all the great stringencies which are accustomed with Pesach, and when he says on them how troublesome they are, there is no prohibition in the matter. [ibid]

[91] See Admur 429:5-6; Rama 429:1; Piskeiy Teshuvos 429:2; Nitei Gavriel Pesach 1

^[92] Admur 429:8; Michaber 429:2; Rokeaich 245 based on Miseches Sofrim 21:1-3

[93] The reason: See C!

^[94] Siddur Tehillas Hashem [from 1978 and onwards with the Rebbe’s approval] based on Sichas Kodesh 6^th Tishrei 1975 that the Rebbe equates Kel Erech Apayim with Lamnatzeiach. See Shulchan Menachem 3:293; Glosses of Rav Raskin p. 165; Hiskashrus 438 p. 17; To note however that the Rebbe himself did recite Kel Erech Apayim even when Tachanun was not recited. [Rav Raskin ibid]; See Kaf Hachaim 131:37; Piskeiy Teshuvos 429:5

Ruling of Admur in the Shulchan Aruch: In the Shulchan Aruch [429:12; 602:4] Admur rules that Kel Erech Apayim is recited with exception to Erev Pesach. This follows the ruling of the Hagahos Maimanis. [Some explain that it is for this reason that Admur in 602:4 placed this ruling in parentheses, as it is not brought in previous Poskim in Shulchan Aruch. [Shulchan Menachem ibid footnote 2] Vetzaruch Iyun as it is brought by Admur in 429:12 without parentheses, and is likewise clearly implied from the Rama 429:2] To note, that also in the Siddur before Kel Erech Apayim Admur lists a number of days that it is to be omitted on, thus implying it is not always omitted when Tachanun is not said.

Ruling and explanation of Divrei Nechemia: The Divrei Nechemia 131:9 brings three opinions regarding the saying of Keil Erech Apayim: 1) It is only omitted by a day that Hallel is recited or a day that has the status of a Yom Tov like Erev Pesach. [This is the opinion of the Rama 429:2] 2) It is omitted on every Erev Yom Tov and on Isru Chag. 3) Every day that Tachanun is omitted so is Lamnatzeiach. [so rules Peri Chadash 131] The Divrei Nechemia concludes that regarding Lamnatzeiach we rule like the third opinion, however regarding Keil Erech Apayim we rule like the opinion that rules it is to be recited.

The reason behind the Rebbe’s ruling: The Rebbe explains that the ruling in the Shulchan Aruch of Admur follows the ruling of the Rama that differentiates between the laws of Tachanun and that of Lamnatzeiach. However, according to Admur in the Siddur who rules Lamnatzeiach is always omitted when Tachanun is not said, then likewise Kel Erech Apayim is to be omitted in all days that Tachanun is not said. [Sichas Kodesh ibid, printed in Shulchan Menachem ibid] As for the reason why Kel Erech Apayim is omitted this is because it mentions sin, and we do not desire to mention sin on any day that Tachanun is omitted. [See Shaar Hakolel 36:2; Shulchan Menachem ibid footnote 5]

[95] Admur ibid; Minhagim Tirana; Shach Y.D. 265:24; Levush ibid; Chok Yaakov ibid; Olas Tmaid ibid; P”M in Noam Megadim 5; M”B 429:2; See Likkutei Maharich Sedcer Kerias Htaorah, Darkei Chaim Veshalom228, and Piskeiy Teshuvos ibid who question this custom based on the Rishonim who explicitly write to say it on Shabbos

^[96] Admur in Siddur based on Kneses Hagedola 131:3; Peri Chadash 131:1; Mamar Mordechai 131:6 that whenever Tachanun is omitted Lamnatzeiach is omitted;  Divrei Nechemia 131:9; Kaf Hachaim 131:37; 581:78 states that so is the custom of Sephardim; See Kneses Hagedola 131; Ben Ish Chaiy; Chazon Ovadia Haggadah that so is Sephardic custom

Ruling of Admur in Shulchan Aruch and other Poskim: Admur rules in 429:12 that Lamnatzeiach is recited during the month of Nissan with exception to Erev Pesach. This follows the ruling of the following Poskim: Rama 131:1 and 429:2; Maharil Nissan; Minhagim Tirna p. 167

[97] Sefer Hamamarim 1948 p. 268; Sefer Haminhagim p. 19; This Takana began on the 2^nd of Nissan 1944 based on what the Rebbe Rayatz heard in Gan Eden

[98] Siddur Admur

[99] The reason: The reason for this is because this Psalm represents supplications and is hence omitted by times of joy. [Shaar Hakolel 11:23 based on Seder Hayom]

[100] Admur ibid; Chok Yaakov 429:7

[101] Admur 429:8 in parentheses; Likkutei Maharich;  

Other opinions: Some Poskim rule Av Harachamim is recited on Shabbos, during the month of Nissan. [M”B 284:17]

Shabbos Mevarchim Iyar: On Shabbos Mivarchim Iyar, Av Harachamim is omitted as we do not say Tachanun in the month of Nissan. [Implication of Admur in Siddur who omits Iyar; Admur 429:8 in parentheses; Ketzos Hashulchan 83 footnote 13; Piskei Hasiddur 133; Siddur Maharik, brought in Hagahos of Rebbe; Beir Hagoleh 284 in name of Maharshal; Siddur Kol Yaakov] However, in the Shulchan Aruch 284:14, Admur rules that it is to be recited also on Shabbos Mevarchim Rosh Chodesh Iyar, and so is the ruling of the M”A 284:8 and other Poskim.

Saying Av Harachamim on Shabbos Rosh Chodesh Iyar: Av Harachamim is to be omitted whenever Rosh Chodesh falls on Shabbos during Sefira [i.e. Rosh Chodesh Iyar on 30th of Nissan]. [Admur 284:14; M”A 284:8]

Shabbasos during Sefiras Haomer in end of month of Nissan, Iyar and beginning of Sivan: One is to recite Av Harachamim on all the Shabbasos of Sefirah, even if there is a reason to omit it, such as a Bris. [Admur 284:14; M”A 284:8] However, based on Admur in Siddur and 429:8 it is omitted by all Shabbosim of Nissan.

Isru Chag Pesach: In Eretz Yisrael in certain years Isru Chag of Pesach falls on Shabbos. Some Poskim rule that by such an occurrence, Av Harachamim is to be recited that Shabbos just like in the diaspora in which it is said due to Yizkor. [Koveitz Mibeis Levi 7:17] However, others write to omit it by Isru Chag of Pesach that falls on Shabbos in Eretz Yisrael. [Luach Eretz Yisrael Tukichinsky] According to Admur in his Siddur and ruling in 429:8, it is to be omitted.

[102] Implication of Admur ibid that this statement is also going on Av Harachamim

[103] Admur ibid; Rama ibid

[104] Admur ibid; Michaber ibid; Rokeiach ibid; See Piskeiy Teshuvos 429:3

^[105] Nitei Gavriel Pesach 3:8 [p. 54]; See Piskeiy Teshuvos 429:4

[106] See Gesher Hachaim 1 p. 259; Teshuvos Vehanhagos 2:65; Nitei Gavriel ibid;

[107] Gesher Hachaim 1 p. 259; Orchos Rabbeinu 2:305

[108] Dvar Yehoshua 2:80; Darkei Chaim Veshalom 783; Piskeiy Teshuvos ibid; The Rebbe was accustomed to visit the Tziyon of the Rebbe Rayatz in the month of Nissan on various occasions.

 [Otzer Minhagei Chabad 15 p. 13]

[109] See Nitei Gavriel 16:3; Piskeiy Teshuvos 429 footnote 17; 697:1

[110] Minchas Yitzchak 3:51 based on Levushei Mordechai Y.D. 2:140

[111] Kinyan Torah 2:122

[112] Taanis 29a

[113] Elya Raba 685:8; Chasam Sofer 160 based on Rashi Taanis 29a

[114] Shieilas Yaavetz 2:88; Likkutei Sichos 16 p. 344; The Rebbe [Likkutei Sichos 16:345] explains Rashi to mean that the entire month is a meritorious month for the Jewish people due to the fact that Moshe Rabbeinu was born on this month, and it is due to his merit that we merited the miracles of Purim and Pesach. This is why Rashi also mentioned Pesach in his explanation. Shieilas Yaavetz 2:88 explains the reason for mentioning Pesach is because this shows that the miracles continued for two months and hence we increase in joy in Adar and not Chanukah, as by Chanukah the miracles were for only one month.

[115] Talk of Rebbe

[116] Shlah Hakadosh end of Parshas Bo

[117] Shabbos 87b

[118] Rosh Hashanah 10b

[119] Admur 490:16

[120] Admur 429:9; Michaber 429:2; Miseches Sofrim 21:3

[121] The fast if the Bechoros does not contradict the above being that it has a set date within the month of Nissan. The above only refers to avoiding establishing a private or public fast day for this month which does not repeat annually. See also Michaber 580:2 for three fast days of Tzaddikim mentioned in this month.

[122] The reason: See C!

[123] Meaning that even if they are getting married at night when it is already the second day of Nissan, nevertheless they are to fast on Rosh Chodesh as that is considered the day prior to their wedding.

^[124] Admur 429:9; Rama 573:1

The reason: It is permitted for a Chasan to fast on Rosh Chodesh Nissan, being that some say one is to always fast on this date, as on Rosh Chodesh Nissan Nadav and Avihu passed away. [Rama ibid; Michaber 580:1-2; Admur 288:3]

[125] Admur 419:17

[126] Admur 429:10; 288:3

[127] The reason: As even on Shabbos and Yom Tov one is allowed to fast a Taanis Chalom. [ibid]

[128] The reason: Being that the prohibition of fasting on the weekdays of this month is only a custom, [and not the letter of the law, as will be explained] therefore, one who fasts due to a dream during the month, which is allowed even on Shabbos and Yom Tov, does not need to fast in Iyar to atone for the sin that he did by fasting in Nissan, as is needed to be done when one fasts on Shabbos. [Admur ibid]

^[129] Admur 429:11, 288:3. Regarding Isru Chag-see below

[130] Admur 429:9; Rama 429:2; Admur 429:17 regarding Isru Chag

[131] Admur 429:9; M”A 429:5

[132] Admur 429:9; M”A 429:3; Peri Chadash 429:2; Olas Shabbos 429:2; Miseches Sofrim 21:3

^[133] Meaning the omission of Tachanun and the ruling that one is not to fast.

[134] Customarily, the day that each person brought a sacrifice was considered a holiday for him.

^[135] Admur 429:15; Shlah Pesachim 140; Chok Yaakov 429:10; See Piskeiy Teshuvos 429:7

[136] The reason: After the inauguration of the Tabernacle, each day a different Nasi of a tribe offered a sacrifice to the Temple altar. Thus, in commemoration of this, we read the Nasi each day in correspondence to the 12 offerings of the Nesi’im. The sacrifices are recorded in Parshas Naso, and have been reprinted in the Tehilas Hashem Siddurim.

^[137] Shaar Hakolel in Siddur Torah Oar; This follows the opinion of the Rama in 684:1 regarding the Chanukah reading

Other Opinions:  Some hold that one should begin from Birchas Kohanim. [See Otzer Minhagei Chabad, Nitei Gavriel, Piskeiy Teshuvos ibid]

^[138] Shaar Hakolel in siddur Torah Or

Ruling of Admur in Shulchan Aruch and Other Opinions: In 429:15 Admur rules to read from Behaaloscha until Kein Asah Es Hamenorah, being that this paragraph corresponds to the tribe of Levi. In Kuntrus Hasiddur of Grach Nah he rules like Admur here. The Rebbe however ruled to follow the opinion of the Shaar Hakolel printed in Torah Oar. [Otzer Minhagei Chabad Nissan page 7]

^[139] Shaareiy Halacha Uminhag 2:189: The Rebbe publicized that the Yehi Ratzon prayer is to be said after the reading.

Other Opinions: The saying of Yehi Ratzon was not recorded by Admur neither in his Shulchan Aruch nor his Siddur. The Rebbe Rashab was not accustomed to say this Yehi Ratzon and actually directed others not to say it. There are many [non-Chabad Chassidim] who are accustomed not to say it. [See Otzer Minhagei Chabad page 4-6]

^[140] Shaareiy Halacha Uminhag 2:189 [page 80]; Hayom Yom 1st of Nissan based on directive of Rebbe Rashab

The reason: As the soul of every Jew incorporates the souls of all other Jews and all other tribes, and thus receives divine arousal from each day’s reading. Nevertheless, one who reads the paragraph of his tribe receives this revelation in a much more revealed and powerful form. [Rebbe Shaar Halacha Uminhag 2:189]

^[141] Shaareiy Halacha Uminhag 2 pages 77-79

^[142] As was seen by the Frierdiker Rebbe, and above by his father. Similarly, they were not stringent to read Shnayim Mikra from a Sefer Torah [Rebbe ibid]

Prohibition to remove Sefer Torah for no reason: Some Poskim rule that today since we no longer learn from a Sefer Torah, it is therefore even forbidden to do so, as it is belittling to the Sefer. [See Shach Yoreh Deah 270:5; Taz Y.D. 270:4; Derisha 270] Hence one may not remove a Sefer Torah without due Halachic reason, and hence an individual is to read from a Chumash. [Maharsham 1:175; Meishiv Davar 16; Minchas Yitzchak 19 “Appears like removing the Torah scroll without need”; Shaareiy Halacha Uminhag 2 pages 77-79 regarding the Chabad custom of not reading the Nassi or Shnayim Mikra from a Torah scroll]  

Other opinions: Some Poskim rule that there is no prohibition to remove a Sefer Torah to read from it even as an individual. [Nemukei Orach Chayim 669:2 towards end “It is incorrect to say that there is a prohibition to read from a Sefer Torah, as where is this written at all, and if someone wants to learn from a Torah scroll in public, as they say of the Gr”a…”; Chazon Ovadia Pesach; So rule regarding Shnayim Mikra: Admur 285:4 Arizal Shaar Hakavanos; Taz 285:1; So rule regarding the Nassi: Nitei Gavriel Pesach 1; Piskeiy Teshuvos 429 that so was custom of Talmidei Habesht]

^[143] See Nitei Gavriel Pesach 1; Piskeiy Teshuvos ibid that so was custom of Talmidei Habesht

^[144] see Chazon Ovadia Pesach who explains in length that there is no prohibition involved here of “moving a sefer Torah for no reason”

[145] Rebbe ibid; See Piskeiy Teshuvos ibid

^[146] Otzer Minhagei Chabad Nissan page 3

[147] Shelah Hakadosh Bo

[148] Rebbe in Shaar Halacha Uminhag 2:189]

^[149] Seder Birchas Hanehnin 13:14; Luach 12:23; Michaber 226:1; Brachos 43b

[150] Some infer from this wording of the Talmud and Poskim that one is to leave the city in order to say the blessing, as rule the Mekubalim. [Lev Chaim 2:44]

Other Nusschaos: Some Rishonim omit this wording “one who goes outside” and rather simply write “one who sees” [Rabbeinu Yerucham Nesiv 13; Abudarham; Chayeh Adam 63:2]

[151] So is the Nussach of Michaber 226:1; Admur in Seder ibid; However, some are accustomed to say “Davar”. See Piskeiy Teshuvos 226 footnote 13; Minchas Yitzchak 10:16

^[152] Meaning, if one saw the blossom and did not say the blessing, he may no longer say it the next time he sees the blossom. [Ketzos Hashulchan 66:18] The blessing is said only on the first fruit tree that one sees blossoming, and not on any additional trees, even if they are a different species. [Mishneh Berurah 226:3; Unlike the law by Shehechiyanu, however similar to the law of seeing beautiful creations.]

[153] The question here is whether one is able to deduce from the wording in Shulchan Aruch of “Nissan” that the blessing may only be said in the month of Nissan. For a thorough discussion on this matter see Ketzos Hashulchan 66:18; Sdei Chemed Mareches Brachos 2:1; Piskeiy Teshuvos 126:1

[154] Ritva Rosh Hashanah 11b; Chayeh Adam 63:2; Makor Chaim of Chavos Yair; Shulchan Hatahor 226:1; Kitzur SHU”A 60:1; Machatzis Hashekel 226; Mishneh Berurah 226:1; Birchas Habayis 29:14; Heishiv Moshe 8; Olas Shmuel [brought in Pesach Hadvir 2:226 that even according to Kabala this applies]; Sdei Chemed ibid in name of many Achronim; So is implied from the Peri Megadim 226 M”Z 1 that deals with the question of why we do not say the blessing every thirty days. [Ketzos Hashulchan ibid]; Minchas Yitzchak 10:16; The Sdei Chemed ibid rules that it may be said throughout the entire Tekufa of Nissan. The Chasam Sofer writes it may be said until Nissan of Tekufas Hachama. [Nitei Gavriel Pesach Vol. 1]

The reason Nissan was mentioned according to this opinion: The above Poskim explain that Nissan was mentioned in the Shulchan Aruch being it is the common time for blossoming. Hence in truth, the blessing may be said also in other months, by the first sighting of a blossom.

Calculating the year: If the blessing may be said in other months, how does the law that the blessing may only be said once a year come to fruition? Does one calculate a year from when he blessed? Is it always calculated from Rosh Hashanah? If one said the blessing by the previous Nissan, may he now say it in Adar? If one saw it in Elul, may he now say it in Tishrei? A. Perhaps a year refers to the general blossoming season of each country, and not actually 365 days. Vetzaruch Iyun.

[155] Moreh Baetzbah 198 and Birkeiy Yosef 226:2 [in name of Mekubalim however in Moreh Baetzbah he implies that Bedieved it may be said afterwards]; Halachos Ketanos 2:28; Moed Lekol Chaiy 1:9; Pesach Hadvir 2:226 [according to Kabala]; Zechor Leavraham 3 Mareches Beis 26; Kaf Hachaim 226:1; opinions in Sdei Chemed Mareches Brachos 2:1; Rebbe in Igros Kodesh 23:365 [printed in Shulchan Menachem 1:350; Shaareiy Halacha Uminhag 1:220]; See Ashel Avraham Butchach 226; Nitei Gavriel Pesach 1

Opinion of Admur: The Ketzos Hashulchan 66 footnote 18 writes that is implied from Admur in the Luach 12:23 that the blessing may be said in Iyar. This is implied from the ruling of Admur that after 30 days from saying the blessing the first time [in Nissan], the blessing should be recited without Shem Umalchus. Now, thirty days since the first recital in Nissan lands within the month of Iyar, and we see that Admur nevertheless learns that it is still applicable to the blessing. However, the Rebbe in Igros Kodesh ibid writes that from the Seder Birchas Hanehnin 13:14 one can derive the opposite law, that one may only say the blessing in Nissan. This can also be supported from fact Admur in the Seder does not explain that the word Nissan is not exact. It is also deduced from the fact that he omitted the law of “if one may say the blessing again after thirty days,” which is written in the Luach. This omission is seemingly because in the Seder, Admur rules one may only say the blessing in Nissan, and hence saying it again thirty days later is irrelevant. [However, alternatively one can explain the omission of this Halacha due to that in the Seder Admur rules that the blessing may only be said once, thus, once it was said in Nissan, the question of repeating it thirty days later is irrelevant.]

[156] The reason: This is based on Kabala, as the Zohar [Balak 196] states that the souls of the upper worlds are found in gardens during the month of Nissan, and through saying the blessing, their souls are elevated. [Pesach Hadvir ibid] Alternatively, this is based on the Gemara ibid which states specifically Nissan.

[157] Ketzos Hashulchan 66 footnote 18

[158] Igros Kodesh ibid

^[159]  Sdei Chemed Mareches Brachos 2; See Piskeiy Teshuvos 126:2

[160] Bireich Es Avraham 226 brought in Sdei Chemed ibid; Nitei Gavriel Pesach vol 1 Pesach

^[161]  Minchas Yitzchak 10:16; Niteiy Gavriel 6:17; See Piskeiy Teshuvos 126:2

[162] Heard from sons of Rabbi Yitzchak Dovid Groner OBM that he did not say the blessing and that so is the custom of many not to say it.

^[163]  Nitei Gavriel Pesach vol. 1; See Piskeiy Teshuvos 126:3

[164] Lev Chaim 2:44; Betzel Hachachma 6:37; Beir Moshe 3:43; 8:79; Yechaveh Daas 1:2

[165] Nefesh David 2:19

[166] Moed Lekol Chaiy 1:9; Kaf Hachaim 226:3 “the custom is like this opinion”; Rav Eli Landau related to me that it was not accustomed to say the blessing on Shabbos, although this is not specifically a Chabad custom

[167] The reason: As one may come to pick the fruit off the tree, as well as that the blessing elevates the Divine sparks and is hence similar to Borer. [Kaf Hachaim ibid]

[168] Tzitz Eliezer 12:20 in name of Yayin Hatov 44; Rivivos Efraim 6:458; See Piskeiy Teshuvos 126:3

[169] See Ketzos Hashulchan 66 footnote 18; Piskeiy Teshuvos 226:7

[170] Ketzos Hashulchan 66 footnote 18 in his understanding of Admur in Siddur 13:14; Chayeh Adam 63:1; Kitzur SHU”A 60:1; Machatzis Hashekel 226 in opinion of M”A 225:9, brought in Shaar Hatziyon 226:3; Rav Yaakov Yosef

Explanation of Machatzis Hashekel: The Machatzis Hashekel 226 rules that according to the Rama, the blessing may be said, as the Rama 225:3 rules regarding Shehechiyanu that it may be said the second time one eats the fruit, if it was not said the first time. However, according to those opinions [M”A 225:9] who argue on the Rama ibid by Shehechiyanu, that the blessing may not be said the second time, they would rule here that the blessing has been forfeited.

Analysis on the opinion of Admur in Siddur-Opinion of Rebbe: From the wording of Admur it is implied that the blessing may only be said the first time that one sees the blossoming, thus if he saw it and did not say the blessing, it may no longer be said. This is implied from the fact Admur does not write that one may only say the blessing one time a year, as writes the Michaber 226:1, but rather writes that the blessing is only said the first time of sight, thus directly coming to exclude saying the blessing after seeing the blossom for the second time. This is also implied from the fact that Admur in the Seder omitted the Halacha regarding saying the blessing a second time after the passing of thirty days. [Ketzos Hashulchan ibid] However, it is evident that the Rebbe does not learn this way in Admur, as in Igros Kodesh 23:365 [printed in Shulchan Menachem 1:350; Shaareiy Halacha Uminhag 1:220] the Rebbe learns that Admur omitted this law due to that he holds the blessing may only be said in Nissan. Thus, according to the Rebbe’s understanding, there is room to learn in Admur that the blessing may be said the second time, so long as he sees it in Nissan. Vetzaruch Iyun!

[171] The reason-Why may one not say the blessing upon the second sighting and how it differs from Shehechiyanu? It requires further analysis as to why Admur implies to rule that by Birchas Ilanos the blessing may not be said by the second sighting. Regarding the blessing of Shehechiyanu said over fruit, Admur does suspect for those opinions [Rama:Mahril] who hold the blessing may be said even if he already ate the fruit one time in the past, and Admur thus rules [Seder Birchas Hanehnin 11:13] that the blessing is said without Shem Umalchus, upon eating it a second time. Why does Admur not rule this way also regarding Birchas Ilanos? The Ketzos Hashulchan ibid explains as follows: Shehechiyanu is a blessing said as a result of one’s joy, and thus since it is possible to still receive joy even the second time one eats the new fruit, therefore Admur is stringent to suspect for the opinion of the Rama who requires Shehechiyanu to be said. However, Birchas Ilanos is a blessing said as praise to G-d for his creations, and not for one’s personnel pleasure. A proof for this can be brought from the fact that one only says the blessing one time a year, and if Birchas Ilanos were to be said due to one’s joy, then on would need to say the blessing on every species of blossoming trees that he sees, just as is the law by saying Shehechiyanu over each species of new fruit. From the fact that we do not rule this way, we see that even according to the Rama the blessing of Birchas Ilanos may only be said the first time, and thus Admur does not suspect for this opinion. [Ketzos Hashulchan ibid]

[172] Maharil 143; Mateh Moshe 361; Mamar Mordechai 226:1; Elya Raba 226; Mishneh Berurah 226:5 and in Shaar Hatziyon 226:3 that so is implied from Michaber; Kaf Hachaim 226:10; Birchas Habayis 29:14; Hisorerus Teshuvah 1:104

[173] The reason: The Elya Raba and Mishneh Berurah ibid rule that Birchas Ilanos may be said upon seeing the blossom tree for a second time, if he did not say the blessing the first time he saw it. Their reason is because the blessing of Birchas Ilanos is said due to one’s joy, just like the blessing of Shehechiyanu. This is unlike the ruling of Admur as explained above. [See Ketzos Hashulchan 66 footnote 18; Piskeiy Teshuvos 226 footnote 5]

[174] Elya Rabah 226; Mishneh Berurah 226:4; See Q&A below regarding saying the blessing on a tree with fruit

[175] The ruling of the Ketzos Hashulchan in Admur is very persuasive and hence is difficult to ignore. Nonetheless, as stated above, the Rebbe did not learn like this inference in Admur. To avoid doubt one can simply hear the blessing from another person, or say the blessing together with a child, having the child say after him word for word [see Admur 215:2], thus educating him in the blessing, and at the same time being Yotzei according to the second opinion here.

[176] Ketzos Hashulchan 63 footnote 9; Seemingly this case has the same ruling as saying Shehechiyanu on a new fruit of which the Ketzos Hashulchan ibid rules the that as long as one did not go to another area, and is thus still staring at the new fruit, the blessing of Shehechiyanu may be said.

[177] Ketzos Hashulchan 66 footnote 18; See Piskeiy Teshuvos 226:1

[178] The Chidah in Morah Bietzbah 198 writes that the blessing is said upon seeing two trees. [Perhaps this is hinted to in the plural statement of the word “trees” in this Halacha, as opposed to “when one sees a tree”] Nevertheless, this is only Lechatchilah, and thus if the blossoming is only on one tree the blessing is to be said.  [Vetzaruch Iyun regarding one who is stringent not to say the blessing upon the second sighting, even if he did not say it by the first sighting, as explained above, if he may delay the blessing when seeing a single tree.]

[179] Beir Heitiv 226:1 in name of Halachos Ketanos 2:28; Mishneh Berurah 226:2; Likkutei Sichos 23:116 [brought in Shaareiy Halacha Uminhag 1 p. 219; Shulchan Menachem 1:351]; See Piskeiy Teshuvos 226:5

Other opinions: Some Poskim rule the blessing may be recited even over non-fruit bearing trees. [Mor Uketzia 225; See Likkutei Sichos ibid]

[180] The reason: This is evident from [a) the blessing that we say “for humans to receive pleasure from” which is not applicable by non-fruit bearing trees, and] from the fact that the Michaber rules that once the fruits have grown the blessing may not be said. [Rebbe in Shaareiy Halacha Uminhag ibid]

[181] M”B 226:2; Piskeiy Teshuvos 126:3; So is implied from the above ruling that the blessing may only be said over fruit bearing trees

[182] Michaber 226:1; Tur 226; Birkeiy Yosef 226:1; Mamar Mordechai 226:1; Kaf Hachaim 226:9

[183] See Kaf Hachaim 226:9 who implies from the Levush that this refers to a fruit that grew until the point of Shehechiyanu, or a blessing of Haeitz, however, prior to this point, one may say a blessing. The M”B 226:4 however learns that according to this opinion, even prior to this point one can no longer say a blessing on the fruit.

[184] M”B 226:4 and Kaf Hachaim 226:9 that so is opinion of Beis Yosef

[185] Mordechai brought in Beis Yosef; Hagahos Maimanis; Abudarham; many Rishonim, brought in Shaar Hatziyon 226:2; Gr”a

[186] Elyah Rabah 226; Mishneh Berurah 226:4

[187] Mishneh Berurah 226:4 based on Peri Megadim and Chayeh Adam

[188] Kaf Hachaim 226:9

[189] See Piskeiy Teshuvos 226:6

^[190]  Rav Poalim 2:36; Kaf Hachayim 226:11

[191] Yagel Yaakov 12 in name of Chasam Sofer 6:25 that the blessing is on the species and not the specific fruit

[192] Minchas Yitzchak 3:25; Yabia Omer 5:20

[193] See Reb Akivah Eiger 226; Divrei Malkiel 3:2; Rav Poalim 2:36; Kaf Hachaim 226:11; Yagel Yaakov 12 in name of Chasam Sofer 6:25; Minchas Yitzchak 3:25; Yabia Omer 5:20; Piskeiy Teshuvos 226:6; Nitei Gavriel 6:13 footnote 16

Explanation: It is debated whether a blessing may be said over a grafted tree if it was grafted in a forbidden way with a different species. Now, although practically we rule that one should not initially say the blessing over a prohibited grafted tree, nonetheless, this only applies if one is for certain that it was grafted in a forbidden way. However, if this is a mere doubt, then it is allowed. Accordingly, there is no problem with saying the blessing over a citrus tree as even though citrus trees are, being that a) it is possible that it was grafted with a branch of the same species. B) it is only possible to graft citrus fruit with another citrus fruit branch and according to some Poskim all citrus fruits are considered of the same species regarding the laws of grafting and it is hence permitted. Hence, there is a double doubt, known as a Sfek Sfeika, if there is any grafting prohibition in the citrus tree, and hence you may say the blessing over it even initially.

6

[194] See Piskeiy Teshuvos 226:6

[195] Reb Akivah Eiger 226; Divrei Malkiel 3:2; Kaf Hachaim 226:11

[196] Dovev Meisharim 3:5; Neta Shorek 9; Chelkas Yaakov 56; Beir Moshe 3:43; Mishnas Yosef 1:60

[197] Minchas Yitzchak 3:25; Yabia Omer 5:20

[198] Rebbe Akivah Eiger says that he is in doubt regarding this, and rules that in the Diaspora, the blessing may be said because safek Arla is allowed in the Diaspora.

[199] Daas Kedoshim, brought in Daas Torah

[200] Yalkut Yosef Moadim 7 p. 613 based on Michaber Y.D. 294:26 regarding Arla; Nishmas Adam 152:1 regarding saying the blessing of Hadamah; Tosefes Haridbaz Yerushalmi 5 Maasros; Maharil Diskin 27

[201] Piskeiy Teshuvos 126:1 footnote 7 that so is the worldly custom

[202] Birkeiy Yosef 226:2; Lev Chaim 2:44; Kaf Hachaim 226:1 and 3

The reason: As the souls are only found in the orchards that are outside the city. [ibid] A support for this ruling can be brought from the wording in the Talmud and Shulchan Aruch “One who leaves in the month of Nissan”, which can teach that one is specifically to leave the city. [Lev Chaim ibid]

^[203]  Har Tzevi 226; Nitei Gavriel Pesach 6:6; See Piskeiy Teshuvos 226:1

[204] See Kaf Hachaim 226:8; Pesach Hadvir 226

[205] Balak 196                        

^[206] Admur 430:1-3

[207] Admur 430:1; Michaber 430:1; Tosafos Shabbos 87b

Other reasons: Another reason for the name “Shabbos Hagadol” is because the Drasha on this Shabbos takes a long time, and therefore the congregation ends up delaying the leave of Shabbos, and it seems like a longer Shabbos. It is thus called the great Shabbos. [Shivleiy Haleket, brought in Tzemach Tzedek]

Why the miracle commemorated on Shabbos and not on the weekday of its occurrence: The reason why this miracle was not established on the 10^th of the month, whether it falls on Shabbos and whether it falls on a weekday, as is the case with all other commemorated events, is because Miriam died on the 10^th of Nissan, and this date was instituted as a fast day, in years that the 10^th of Nissan occurs on a weekday, as brought in 580:2. [Admur ibid; M”A 430:1; Thus, due to the preoccupation of this date with the passing of Miriam, the commemoration of the Shabbos Hagadol miracle was set for the weekday of its occurrence, which was the Shabbos before Pesach.]

[208] Shemos 12:3

[209] How we know that the 10^th of Nissan originally fell on Shabbos? The Jewish people left Egypt on the 15^th of Nissan, which was on a Thursday, as written in 494:1 [and Shabbos 87b], thus the 10^th of Nissan was on the previous Shabbos. [Admur ibid]

[210] Tehillim 136:10

[211] See Admur 430:2; Likkutei Sichos 37 p. 10

^[212] Admur 430:3; Beir Heiytiv 430:1; Or Zarua 2:393; See Piskeiy Teshuvos 430:1

[213] 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]

^[214] Admur 429:2; M”A 429:1; Bach 429; Rashi Bechoros 60a

The background of this custom from 429:2:

[It has already been stated above that the Sages in the times of the Temple instituted that all are to begin studying the laws of the festival thirty days prior to the festival. After the Temples destruction, only the students continued this custom, and were taught the laws thirty days prior to the festival. However] for the community, the laws of the upcoming festival would be expounded on the Shabbos prior to the festival, as on this Shabbos all the Jews from the villages would gather to hear the laws of the festival from the Rabbi. For this reason, in the later generations, the custom became [even though today this concept of ingathering no longer applies] that the Rabbi expound on the laws of Pesach on the Shabbos before it, and the laws of the Chag (Sukkos) on Shabbos Shuvah. [Admur ibid; Accordingly, the teaching of the laws thirty days prior did become nullified with regards to the townspeople which are not students. Seemingly, this shows that today there is no true obligation to teach thirty days prior, but rather just a custom to teach the laws beforehand.]

[215] Admur ibid; M”A 429:20 and 290; See also Admur 290:3 and Hilchos Talmud Torah 4:4

^[216] Regarding the meaning of the phrase “to expound and teach the people the ways of G-d and teach them what must be done [on the holiday]” In the source of Admur in the Magen Avraham there is no “and” between “ways of G-d” and “teach..” Thus, one can interpret that teaching the laws is the meaning behind teaching them the ways of G-d. However, in Admur, since he adds an “and” between these two phrases, it must be that they are two different matters. The meaning behind “ways of G-d” refer to discussing general teachings in service of G-d. It is for this reason that Admur does not mention that the laws of Yom Kippur have to be also discussed on Shabbos Shuvah, as the main laws of Yom Kippur [which is Teshuvah] is already included in the teachings of the path of serving G-d, that is mentioned in the first phrase, and thus there was no need to mention it, just like we do not say the laws before Shavuos being that they are already included. [Likkutei Sichos vol. 3 Shabbos Hagadol]

^[217] Admur 429:2; Maharil; Chok Yaakov 429:3; Elya Raba 430:2; See Nitei Gavriel 1:3 footnote 10

[218] ; See Nitei Gavriel 1:5

^[219] Admur 430:2; Rama 430:1; Minhagim Tirana; Rebbe in Haggadah Shel Pesach

Other Opinions: Some Poskim rule that one does not say Avadim Hayinu on Shabbos Hagadol. [Gra; Omitted from the Siddur of the Arizal]

Chabad custom: The Shaar Hakolel [48:1] writes that from the fact that Admur omitted this in his Siddur, it is evident that in his Siddur he holds that one does not say it on Shabbos Hagadol. Nonetheless, the Rebbe writes in his commentary on the Haggadah that the custom is to say it, unlike the ruling of the Shaar Hakolel.

^[220] Rebbe in his commentary on the Haggadah

Other Opinions: From Admur in his Shulchan Aruch ibid, it is implied that Avadim Hayinu is to be said after the Chazzans repetition of the Amidah, as Admur states “In place of saying Barchi Nafshi (which is not said according to our Nussach) one says Avadim Hayinu” and Barchi Nafshi is said before Aleinu. [see Siddur Yavetz]

^[221] Rebbe in his commentary on the Haggadah.

Opinion of Admur: Admur in his Shulchan Aruch does not write until where in the Haggadah one should read.

[222] The reason: As Shabbos Hagadol was the beginning of the redemption and the miracles. [Admur ibid; Levush 430]

[223] Admur ibid; Darkei Moshe 430; Sefer Haminhagim p. 33

^[224] Admur 295:3

^[225] Implication of Admur 295:3; Peri Megadim 295 M”Z 2; Poskim brought in Shaareiy Teshuvah 295:2; M”B 295:3

The Chabad Custom: Rav Yaakov Landau writes in his diary that the Rebbe Rashab would recite Vayehi Noam in such a case. Likewise, Rav Zalman Shimon Dworkin states that the custom in Lubavitch was to say it. [Shevach Hamoadim p. 184] However, in the Luach Kolel Chabad, they write that it should not be said. See Nitei Gavriel Pesach 1, and Otzer Minhagei Chabad Nissan.

The Rebbe’s custom: Some record that the Rebbe did recite Vayehi Noam in such an instance. [Kitzur Halachos 293 footnote 9] However, Rabbi Leibal Groner replied to me that in 1988, when the Rebbe Davened for the Amud, he did not say it, and rather said Kaddish Tiskabel.

[226] Sheialas Yaavetz 19 brought in Shaareiy Teshuvah 295:2; Kaf Hachaim 295:7; Minchas Shabbos 96:7; Luach Tukichinsky writes that so is the custom in Eretz Yisrael;

[227] The reason: It should not be said when Pesach falls on Shabbos, as Erev Pesach is considered a holiday, being that it’s forbidden to do work from Chatzos. [Poskim ibid]