Chapter 10: Erev Pesach

*When Erev Pesach falls on Shabbos, several questions arise regarding which actions that are normally done on Erev Pesach may be performed on Shabbos and which are to be preceded to before Shabbos, and how one is to eat his Shabbos meals. The next chapter will deal with all the different changes relevant to this occurrence. This chapter will deal with the laws relevant  to a regular year.

  1. Awaking early on Erev Pesach:[1]

On Erev Pesach, one is to wake up early to Daven Shacharis in Shul in order for one to finish his [Chametz] meal prior to the end of the 4th hour of the day.

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

A. The custom and date of the fast:

On every Erev Pesach, it is customary for the first-born to fast until nightfall in commemoration of the miracle of them being saved from the plague of death of the firstborns in Egypt.[3] [Practically, today the custom is for all those obligated to fast to participate in a Siyum Misechta and exempt themselves from the fats, as will be explained in C. Nonetheless, one who did not participate in the Siyum Misechta, is obligated to fast as stated above.]

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

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

B. Who is obligated to fast [or participate in a Siyum to exempt their fast]?

*Being that today the custom is to participate in a Siyum rather than fast, the following Halacha should be viewed as who is obligated to participate in a Siyum in order to exempt their fast, and who is obligated to fast if they could not participate in a Siyum, or have yet to do so.]  

Definition of firstborn:[6] Every firstborn has to fast even if he is a firstborn to only parent. Thus, whether he is a firstborn only from his father, or is a firstborn only from his mother he is to fast.[7] A firstborn of one of the parents must fast even if his father or mother is a Levi or Kohen.[8] If one’s mother and father had a miscarriage prior to having their firstborn, he is nevertheless required to fast, as he is still considered a firstborn of his father.[9] If, however, his father already had a child from a previous woman, then he is not considered a firstborn and is not obligated to fast.[10]

Female firstborn’s:[11] There is an opinion[12] who rules that firstborn females also have to fast, as they too were included in the plague. Practically, it is not customary in these countries for first born females to fast.[13]

Oldest of household: [14] The elders of a family do not fast even if their household does not have a firstborn who is fasting.[15]

A father fasting on behalf of a firstborn who is too young to fast:[16] The custom is that the father fasts on behalf of his son who is a firstborn, if his son is not yet old enough to fast on his own. This is done annually until the son becomes old enough to fast. This applies even if one’s son is only a firstborn from his mother.[17] If the father has two sons who are firstborns, one being his firstborn son, and the second being his wife’s firstborn son, and they are still children, then the fast of the father counts on both of their behalves.[18] If, however, the father is also a firstborn, and must thus fast on his own behalf, it is debated if his fast counts on behalf of his son, as explained next!

A mother fasting on behalf of a firstborn who is too young to fast:[19] If the father is also a firstborn, and must thus fast on his own behalf, then according to some opinions[20] his fast does not count on behalf of his young firstborn son, and rather the mother is to fast on behalf of her son who is a firstborn. Other Poskim[21], however, rule that the father’s fast counts for also his son even in such a case, and the mother is not required to fast. Practically, the mother is to fast unless doing so poses difficulty, such as it will cause her pain. Certainly she may be lenient not to fast if she is pregnant or nursing.[22] If the mother does not have a husband who is fasting on behalf of her firstborn son, then she is to fast unless she is 30 days after birth, or is pregnant or nursing and doing so will cause her pain. [Practically, it is not customary today for mothers to fast on behalf of their firstborn sons, and they do not even participate in a Siyum.[23] Nevertheless, some who are meticulous do so even today.[24]] Nevertheless, if a mother fasted one time [or joined a Siyum] on behalf of her firstborn son with intent to do this each year until her son becomes old enough to fast on his own, then she must perform Hataras Nedarim to discontinue this practice.

C. Participating in a Seudas Mitzvah, such as a Siyum/Bris:[27]

In lack of a pre-accepted custom, it is permitted for a firstborn to participate in a meal of a Seudas Mitzvah [such as in the meal of a Siyum Misechta, Bris Mila, Pidyon Haben] and thus exempt his fast. Nonetheless, one who is stringent to fast and not rely on a Siyum/Seudas Mitzvah is blessed. In many communities it was accustomed to be stringent to fast and not rely on a Siyum/Seudas Mitzvah, and those who are part of those communities may not be lenient unless they perform Hataras Nedarim. Likewise, anyone who was stringent one year to fast rather than participate in a Siyum, requires Hataras Nedarim to break his custom, if he did so with intent to fast each year. [Practically, the widespread custom today is to participate in a Siyum or other Seudas Mitzvah to exempt the fast.[28] Once one has participated in the Siyum or Seudas Mitzvah, he may now eat the remainder of the day.[29] Nevertheless, one must fast until he participates in the Siyum or Seudas Mitzvah, with exception to the person making the Siyum, who may eat even before the Siyum is made.[30] Likewise by a Bris, the Sandak, father of the son, and the Mohel may eat even before the Bris.[31] It goes without saying, that one who could not participate in a Siyum/Seudas Mitzvah, must fast as stated in A.] 

D. The laws of a Siyum Misechta:[45]

The making of a Siyum:[46] When one completes a Misechta, it is a Mitzvah to rejoice and hold a [public[47]] festive meal for the occasion. [One may make several meals, throughout several days, in honor of the Siyum.[48]]

The status of the meal:[49] The festive meal held for the occasion of a Siyum Misechta is considered a Seudas Mitzvah.

When to finish the Misechta and make the Siyum:[50] Upon reaching the end of a Misechta, one is to leave a small section at the end of the Misechta to be learnt on the day that he plans to make the Siyum and festive meal, thereby completing the Misechta on that occasion.

Attendance:[51] It is a great Mitzvah and obligation for others to join the Siyum celebration, and take part in his Simcha, even though they did not complete the Misechta.

The order of the Siyum-Kaddish and Asara Bnei Rav Papa:[52] After completing the final lines of the Misechta, during the Siyum celebration, Kaddish Derabanan is to be recited if a Minyan is present. One is to strive to have a Minyan by the Siyum in order to say this Kaddish. The prayer of [Hadran Alach and] Asara Bnei Rav Papa is recited [before the Kaddish].[53] [Other prayers are customarily added, including a prayer within the Kaddish Hagadol. The Chabad custom is to recite the regular Hadran Alach, Aseres Bnei Rav Papa, and then go straight to a regular Kaddish Derabanan.[54]]

E. Aneinu in Mincha:[77]

A firstborn who did not participate in a Siyum and is hence fasting is to recite Aneinu in his Mincha Shemoneh Esrei.

F. If a Bechor forgot and ate on Taanis Bechoros prior to hearing a Siyum, what is he to do?[78]

*The following ruling is recorded regarding public fast days and seemingly the same ruling would apply for Taanis Bechoros.[79]

Is he to continue fasting that day?[80] If one ate or drank on a public[81] fast day, he is nevertheless required to continue fasting for the rest of that day, until he hears a Siyum, and is forbidden to eat or drink any further. [It does not help to make up the fast on another day, and one must stop eating/drinking even if he plans to do so.[82]]

Making up the fast another day:[83] If one ate or drank on a public[84] fast day it does not help to make up the fast on another day, and he is not required to do so. Nevertheless, one may fast on another day as atonement for the fact he ate on the fast day. This atonement fast is not a requirement.[85] Some Poskim[86] however rule one is to fast three fasts [Bahab], as atonement for breaking the fast. [Practically, the main ruling follows that one is not required to fast even as atonement, and if he desires an atonement, he should either fast or give charity to paupers in place of an atonement fast. If, however, one deliberately ate or drank on a fast day, then he is to fast Bahab, or make up the fasts with charity. [87]]

3. The Davening:[92]

Early Minyan: On Erev Pesach, one is to wake up early to Daven Shacharis in Shul in order for one to finish his [Chametz] meal prior to the end of the 4th hour of the day.

Mizmor Lesoda:[93] The Psalm of Mizmor Lesoda which is normally recited after Baruch Sheamar, is omitted on Erev Pesach and throughout Chol Hamoad Pesach.[94]

4. Sof Zman Achilas Chametz-Until what time may Chametz be eaten?

It is permitted to eat Chametz up until the start of the 5th hour of the day on Erev Pesach. Past this time, it is forbidden to eat Chametz. [Practically, this time is equivalent to the time of Sof Zman Tefilah for Shacharis. One is to verify the time on a Zmanim calendar based on his location. One must to be careful to eat only Kosher for Pesach products starting from this time. The Chabad custom, as was followed by the Chabad Rabbeim, was to stop eating Chametz 45 minutes before the start of the 5th hour.[95]] See Chapter 2 Halacha 3B for the full details of this matter!

Kashering: Initially, one is to finish any last-minute Koshering prior to the 5th hour of the day [i.e. Sof Zman Achilas Chametz]. See Chapter 9 Halacha 10B!

5. Sof Zman Biur Chametz- Until what time may one own and benefit from Chametz:

Benefiting from Chametz: It remains permitted to receive benefit from Chametz until the beginning of the 6th hour on Erev Pesach. Thus, one may sell Chametz to a gentile during the 5th hour. As well one may feed it to animals and birds during the 5th hour. From the 6th hour and onwards, all Chametz becomes forbidden in benefit even if it does not belong to him. Thus, one may no longer sell Chametz to a gentile, and may not feed it to animals and birds. [The Chabad custom, as was followed by the Chabad Rabbeim, was to stop eating Chametz 45 minutes before the start of the 5th hour.[97] Seemingy, the same would apply not to own/benefit from Chametz starting 45 minutes before the start of the 6th hour.] See Chapter 2 Halacha 4B for the full details of this matter!

Owning Chametz-Remove all Chametz from home: It is forbidden to own Chametz starting from the 6th hour on Erev Pesach.[98] Thus, prior to the start of the 6th hour, one must clean the house of all Chametz leftovers and either discard it in a public for all area or destroy it.[99] Likewise, one is to place all the Chametz that one is planning to include in the sale to the gentile, in the designated area.[100] Once the 6th hour begins, it no longer helps to disown and discard the Chametz, and if one did not perform Mechiras Chametz, all the Chametz left in one’s home must be destroyed.[101] If one did perform Mechiras Chametz, then all leftover Chametz past the 6th hour is to be swept into the area sold to the gentile.[102] See Chapter 2 Halacha 5-9 for the full details of this matter!

Throwing out Chametz garbage: As stated above, all Chametz garbage must be thrown into a public for all area prior to the 6th hour on Erev Pesach. Accordingly, the Chametz garbage on Erev Pesach is not to be discarded into a  building garbage shoot or privately-owned garbage canister. See Chapter 2 Halacha 8 in Q&A for the full details of this matter!

Cleaning pockets: Prior to the 6th hour, one is to check the pockets of his clothing for Chametz. See Chapter 3 Halacha 7 for the full details of this matter!

6. Biur Chametz:

During the 5th hour, prior to the start of the 6th hour, one is to perform Biur Chametz in order to fulfill the Biblical command of Tashbisu. One is to burn at least a Kezayis of Chametz. One is to burn any Chametz that he found during the Bedika, including the ten pieces of bread and the vessels used for the Bedika, such as the spoon and candle. If one did not find any Chametz during his search, then it is proper for him to burn the vessels used for Bedika. Some have the custom to use the Aravos which were hit on Hoshana Rabbah as fuel for burning the Chametz. See Chapter 4 Halacha 17 for the full details of this matter!

Bittul: Prior to the start of the 6th hour, after performing Biur Chametz and burning at least one Kezayis of Chametz, it is proper to repeat the bittul, and nullify once again all the Chametz which he has in his possession. The Bittul cannot be performed once the 6th hour has arrived. See Chapter 4 Halacha 16 for the full details of this matter!

 7. Doing work on Erev Pesach:[103]

A. The prohibition:

On Erev Pesach, beginning from midday, it is Rabbinically forbidden to perform [certain] Melacha/work [as will soon be defined].[104] One who transgresses and performs Melacha is excommunicated and will not see any profit from his work, as whatever he profits from this work he will lose from another area.[105] Nonetheless, the prohibition of performing Melacha applies even if one does so for free, not in exchange for payment.[106]

Before midday:[107] Some communities are accustomed to not do certain melachos even prior to midday, beginning from Alos Hashachar. Other communities are not accustomed to prohibiting any work prior to midday. Practically, each community is to follow his custom. [Today, all communities are accustomed to perform Melacha before midday.[108]

B. Definition of Melacha/work:[109]  

In general, all Melacha that is forbidden to be performed on Chol Hamoed, is likewise forbidden to be performed past midday, and all Melacha that is permitted to be done on Chol Hamoed is likewise permitted to be done past midday, if those same circumstances apply.[110] However, being that Erev Pesach is more lenient than Chol Hamoed, as it does not have any holiness of Yom Tov at all, therefore there are certain cases of exception, as will be explained below.

Working without pay:[111] As stated above, the prohibition of performing Melacha applies even if it is done for free, without pay. 

Gentile:[112] It is permitted to have a gentile perform any Melacha on one’s behalf, even if it is not for a need of the Holiday.[113]

Haircut:[114] It is forbidden to cut hair past midday even for the sake of Yom Tov. This applies in all cases; whether it is done in exchange for pay, or whether it is done for free, or even if one is doing so to one’s own hair. It is, however, permitted for a gentile to cut one’s hair past midday.[115]

Cutting nails:[116] It is disputed amongst the Poskim as to whether one may cut nails past midday.[117] Practically, one is initially to cut his nails prior to midday, although if one did not do so, then he may be lenient to cut them after midday. 

Fixing an item\and mending clothing:[118] It is forbidden to fix any item past midday in exchange for payment. Thus, a tailor may not fix a garment and a technician may not fix a machine past midday for exchange of payment This applies even if it is necessary for the sake of the Holiday and is a job that does not require professional skills [i.e. Maaseh Hedyot]. However, if one is not taking money for the job, or one is doing so on his own behalf, then it is permitted to fix any item for the sake of the Holiday even if it involves professional work. Thus, one may sew a tear in his clothing and fix a broken machine for the sake of the Holiday. Nevertheless, to do a complete work, such as to make a clothing or vessel from scratch, remains forbidden to be done on Erev Pesach past midday even for the sake of the Holiday.

Writing:[119] It is permitted for one to write past midday on one’s own behalf, for the sake of the Moed. Likewise, one may write words of Torah while learning, for the sake of remembering.[120] Other forms of writing, however, such as for the sake of others, of for non-learning purposes that are not for the sake of the Moed, follow the same regulations as on Chol Hamoed itself.[121]

8. Mentioning that something is set aside for Yom Tov rather than for Pesach:

See Chapter 1 Halacha 5 for the full details of this subject!

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.

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.

9. Food restrictions on Erev Pesach:

A. Fast day for Bechoros:

First born sons must fast on Erev Pesach unless they hear a Siyum. See Halacha 2 for the full details of this subject!

B. Not to eat Matzah on Erev Pesach:[129]

It is Rabbinically forbidden to eat Matzah on Erev Pesach.[130] This prohibition begins starting from daybreak [Alos Hashachar].[131] One who transgresses and eats Matzah on this day receives Rabbinical lashes.[132] [Practically, the Chabad custom is to avoid eating Matzah beginning thirty days before Pesach, as explained in Chapter 1 Halacha 3!]

May a child eat Matzah on Erev Pesach?[133] 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 Erev Pesach, as well as on Pesach even prior to Kiddush [and certainly during the Seder], if needed.[134] 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. This law applies whether the child is a boy or a girl.[135] It is possible that it is forbidden for [such] children to be fed even a small amount of Matzah that is Lechem Oni, prior to saying the Haggadah, even after nightfall.[136]

The types of Matzah to avoid-Ashira; Kefula; Nefucha; Machine; Non-Shmurah: The prohibition against eating Matzah on Erev Pesach is limited only to Matzahs with which one can possibly fulfill his Mitzvah of eating Matzah. However, those Matzahs that are invalid on the night of Pesach to fulfill the Mitzvah of eating Matzah, may be eaten on Erev Pesach.[137] The following is it of Matzahs and their status regarding Erev Pesach:

1. Matzah Ashira:[138] It is permitted to eat Matzah Ashira [i.e. egg Matzah, or any Matzah which has a taste of fruit juice[139]] on Erev Pesach, up until to the 5th hour of the day.[140]
2. Matzah Brie:[141] One may eat Matzah that was cooked or fried in liquid [Matzah Brie; Matzah balls] on Erev Pesach.[142] If the Matzah has remained Hamotzi even after the cooking/frying[143], then it may only be eaten up until the 10th hour of the day. If the Matzah has become Mezonos due to the cooking, then it may be eaten up until Pesach begins. [Nonetheless, those who avoid eating Gebrochts, as is the Chabad and Chassidic custom, are to avoid eating such products starting from the 5th hour of the day.]
3. Gebrochts:[144] One may not eat Matzah dipped in water, oil or fruit juice starting from daybreak.[145]
4. Kefula/Nefucha/Non-Shmurah/machine:[146] It is forbidden to eat Matzah even if it is a Kefula or Nefucha starting from daybreak.[147] [Certainly, one may not eat non-Shmurah, or machine-made Matzah starting from daybreak.[148]]

*According to Chabad custom to avoid eating Matzahs from thirty days before Pesach, all the above forbidden form of Matzahs are avoided beginning from them.

C. Not to eat nuts, apples, pears, lettuce or horseradish on Erev Pesach:[156]

Some[157] are accustomed not to eat Maror on Erev Pesach, or by the daytime of the first day of Pesach, in the Diaspora, in order so they can eat it at night with an appetite. Others are accustomed to avoiding eating fruits on Erev Pesach in order so they can eat the Charoses at night with an appetite, however there is no need to abide by this latter custom.

The Chabad custom:[158] Practically, the Chabad custom is to abstain from eating on Erev Pesach any of the foods that enter into the Charoses [i.e. nuts, apples, pears] and Maror [lettuce or horseradish], until Koreich [of the second Seder in the Diaspora]. [There is no need however to abstain from wine or grape juice, with exception to past the 10th hour on Erev Pesach, as explained next.]

Eggs/Potatoes/onions/meat: One may eat eggs, potatoes, onions[159] or roasted meat.[160] This applies even according to the Chabad custom.

Children:[161] A child who is not old enough to understand the story of the exodus that is told on the Seder night, may be fed any of these foods throughout Erev Pesach, as well as on Pesach even prior to Kiddush.

Eating eggs potatoes and onions on Erev Pesach

1. Question:

I have always understood that on Erev Pesach that one should not eat from any of the foods that go on the Seder plate. Someone however told me that this is not accurate and that you are allowed to eat eggs, and we only avoid eating the lettuce and ingredients of the Charoses. What is correct?

Answer:

There is no need to avoid eating eggs on erev Pesach. The same applies regarding potatoes or onions. According to Chabad custom, we only avoid eating the lettuce and the ingredients of the Charoses.

Explanation: The recorded Chabad custom is to abstain from eating on Erev Pesach any of the foods that enter into the Charoses [i.e. nuts, apples, pears] and Maror [lettuce or horseradish], until Korech [of the second Seder in the Diaspora]. No mention is made in any Chabad literature, and to the best of my knowledge it is neither recorded in any Halachic literature at all, that we should also avoid eating other foods from the Seder plate. To the contrary, in many publications explicitly write that these foods may be eaten.

Sources: See Admur 471:11-12; M”B 471:15; Rebbe in Haggadah Shel Pesach p. 37; Sefer Haminhagim p. 73 [English]; Shulchan Menachem 2:302; Otzer Minhagei Chabad 39; See Chikrei HaMinhagim 1:155

Eating almonds on Erev Pesach

2. Question: [Tuesday, 14th Nissan, 5783]

May I eat almonds on Erev Pesach, or is it included in those things that we avoid due to being in the ingredients of the Charoses?

Answer:

Those who do not enter almonds into the Charoses may eat it on Erev Pesach without restriction.

Explanation: The recorded Chabad custom is to abstain from eating on Erev Pesach any of the foods that enter into the Charoses. Accordingly, ingredients that one does not enter into the Charoses may be eaten. Accordingly, those who use other nuts for the Charoses, as is the Chabad custom to use hazelnuts or walnuts, then they may eat almonds. This is despite the fact that almonds are listed separately in the Shulchan Aruch as one of the ingredients of the Charoses, as in practice we do not use it. If a person were to use it, then in truth it should to be avoided.

Sources: Admur 471:11-12; M”B 471:15; Rebbe in Haggadah Shel Pesach p. 37; Sefer Haminhagim p. 73 [English]; Shulchan Menachem 2:302; Otzer Minhagei Chabad 39; See Chikrei HaMinhagim 1:155; See regarding using almonds in Charoses: Admur 473:32-33; Rama 473:5; Tosafos Pesachim 116a in name of Geonim

D. Food restrictions that apply past the 10th hour:[162]

It is forbidden for any person to eat non-Chametz bread[163], drink a small amount of wine[164] [or grape juice[165]] or a large amount of any food[166] from the beginning of the tenth hour of Erev Pesach until the nighttime. The tenth hour of the day is three Zmaniyos/fluctuating hours before sunset.[167] It is forbidden to eat the above items past the 10th hour of the day  even if one begins his meal prior to the 10th hour.[168] However, one may eat a small amount of fruits or a small amount of vegetables, whether cooked or raw, or a small amount of meat, fish, cheese and eggs, and a small amount of all other foods.[169]

10. Getting a haircut on Erev Pesach:[170]

It is a Mitzvah upon a person to get a haircut on Erev Pesach [prior to midday] in honor of Yom Tov, in order so one does not enter into the holiday looking unrespectable. It is forbidden for a Jew to cut hair past midday, however a gentile may cut one’s hair even after midday, as explained in Halacha 7B!

11. Cutting the nails:

It is a Mitzvah to cut one’s nails on Erev Pesach [before midday] in honor of Yom Tov, just as is the law on Erev Shabbos. Although one is initially to cut his nails prior to midday, if one did not do so, then he may be lenient to cut them after midday, as explained in Halacha 7B! [One is to cut his nails prior to immersing in the Mikveh.[176]]

12. Bathing and Mikveh:[177]

It is a Mitzvah to bathe one’s body in hot water on Erev Pesach in honor of Yom Tov. 

Mikveh:[178] It is a customary to immerse in a Mikveh on Erev Pesach in order to purify oneself for the Regel.

13. Bloodletting, Blood test, blood work:[190]

It is customary of all Israel, due to a decree of the Sages, not to let blood on any Erev Yom Tov [from daybreak], and one may not swerve from this custom, and it is hence forbidden to do so.[191] However, [with exception to Hoshana Raba] this only applies to real forms of bloodletting that release much blood, however, those forms of bloodletting that do not release much blood, known as Kep Zetzin, may be done on Erev Pesach and Erev Sukkos.[192] [Thus, one may have a blood test, or other form of blood work, done on Erev Yom Tov, with exception to Erev Shavuos and Hoshana Raba, unless it involves a case of danger.[193]]

The night before Yom Tov:[194] It is permitted to let blood on the night before Erev Yom Tov, with exception to Hoshana Raba as will be explained.

14. Not to roast the meat for the Seder?[195]

It is forbidden to eat roasted meat on the night of the Seder, and thus one must beware to avoid roasting the meat that will be eaten by the Seder meal. In the Diaspora, this applies towards the meals of both Sedarim. It is however permitted to eat roasted meat during the Pesach day meal.[196] Thus, it is permitted to roast meat on Erev Pesach for the sake of eating it during the day meals, with exception to a whole lamb or goat, as will be explained next.

Roasting a whole lamb or goat:[197] It is forbidden to roast a whole lamb[198] on Erev Pesach past midday or on Pesach night [even if one does not plan to eat it for the Seder night]. It goes without saying that if one went ahead and did so, it is forbidden to eat the meat on the night of Pesach.

The types of meat included in the above prohibition:[199] All meats that require Shechita are included in the roasting prohibition, and may not be eaten roasted on the night of Pesach. Thus, one may not roast beef, lamb, chicken or other meats or poultry for the Seder night menu. One may, however, roast fish.

The definition of roasting?[200] Roasting includes any cooking that is done without external liquids, such as barbecuing, baking or cooking the meat in a pot without adding any external liquid. Meat that is being cooked in a pot [i.e. Tzeli Kadar] and simmers in the gravy that it releases during cooking, is nevertheless considered roasted and forbidden to be eaten if no other external liquids were added.[201] [Some Poskim[202] rule it is likewise forbidden to fry the meat with only oil, and one must add water or other liquids, such as wine grape juice, lemon juice and the like.]

Roasting and then cooking the meat in water/juice?[203] One may eat on the night of Pesach meat or poultry which was roasted and then later cooked.[204] One may thus simmer/roast the meat for the Seder prior to cooking it in liquids.

Cooking the meat and then roasting it without liquid?[205] On the night of Pesach, one may not eat meat or poultry which was roasted without external liquids even if it was cooked in liquids before the roasting. Thus, one may not simmer the meat of the Seder night without external liquids even after it has been cooked with gravy. One may, however, simmer the meat prior to the cooking, as explained above.

15. Setting the table:[208]

One is to prepare the Seder table on Erev Pesach, before Yom Tov.[209] [This, however, is with exception to the Seder plate which is only prepared once the father returns from Shul.[210] The cushions for leaning are to also be prepared at this time. It is not necessary to prepare cushions for women if they are not accustomed to lean.]

Having beautiful vessels on the table:[211] On the night of Pesach [by the Seder] it is proper to place many beautiful vessels [of gold and silver[212]] on the table, in accordance to that which one can afford. One should not diminish in placing beautiful vessels on the table even though it is proper to do so during the year in commemoration of the Churban.[213] Even vessels that are not needed for the meal are to be placed on the table.[214] Even [non-Chametz[215]] vessels that one is holding as a Mashkon from a gentile are to be set on the table.[216] The vessels are to be well organized on the table, thus making the table beautiful. All this is done in order to serve as remembrance of the redemption [and expresses one’s great joy and gratitude of all the kindness that Hashem has done for us[217]].[218]

16. Guests:

16. The Mitzvah:[219]

It is a Mitzvah and obligation to host paupers, orphans, widows and other unfortunate individual’s as guests for one’s Yom Tov meals. One who refuses to do so, is not considered to be having a meal of a Mitzvah, but rather a one of abomination.   

1. Gentile guests:[220]

It is forbidden to invite gentile guests on Yom Tov, for the Yom Tov meal.[221] If, however, the gentile arrived on his own, one may offer him and give him to eat, although it is forbidden to press on the gentile to eat if he does not accept the initial offer.[222]

Housemaid:[223]  It is permitted to have a gentile housemaid eat the Yom Tov meals with one’s family.

17. Mincha Erev Pesach:

Seder Karban Pesach:[225] The details of the Pesach offering are to be read after Mincha[226] of Erev Pesach, as written in the Siddur. It is to be read before sunset. [If it was not read before sunset, it is to be read until nightfall.[227]] The detailed laws of the Karban Pesach are read in preparation, and in correspondence, to the original Pesach offering, as the verse states that the service of the lips takes the place of the sacrifice. Thus, every G-d fearing Jew is to beware to read it on time, and is to be pained by the destruction of the Temple and supplicate to Hashem that the Temple be rebuilt speedily in our days. [The Rebbe Rashab was accustomed to reciting it while standing facing south.[228]]

Hodu and Patach Eliyahu: When Pesach falls on Shabbos, one is to recite Hodu and Patach Eliyahu before Mincha.[229] One does not recite Hodu or Patach Eliyahu prior to Mincha of Erev Yom Tov if it does not fall on Erev Shabbos.[230]

18. Eiruv Tavshilin-In applicable years:

*The laws below are pertinent to both Erev Pesach, and Erev Shevi’i Shel Pesach, in applicable years!

A. The law:

In the Diaspora, whenever the 2nd day of Pesach[231] falls on Erev Shabbos, one must do Eiruv Tavshilin on Erev Pesach [Wednesday] in order to be allowed to cook and light candles on the 2nd day of Pesach for Shabbos.

Cooking on the first day of Yom Tov for Shabbos:[232] It is forbidden to cook foods on the first day of Yom Tov [i.e. Thursday] on behalf of Shabbos even if Eiruv Tavshilin was performed. The Eiruv Tavshilin only allows one to cook on the second day of Pesach [i.e. Friday] on behalf of Shabbos.

Cooking with enough time so the food is ready before Shabbos:[233] Even when Eiruv Tavshilin is performed, it is only permitted to cook food for Shabbos if there is enough time for the food to be fully cooked and servable to guests on Yom Tov, prior to sunset. It is Biblically forbidden to cook foods if there isn’t enough time left for the food to be served before sunset. Many are unaware of this matter.

B. When? 

The Eiruv Tavshilin must be performed on Erev Pesach.[234] It may be performed any time on Erev Pesach. [Initially, it is to be performed only after daybreak on Erev Yom Tov, although in a time of need it may be performed starting from the night of Erev Yom Tov.[235]] If one forgot to perform Eiruv Tavshilin on Erev Pesach, then if it is prior to nightfall [Tzeis Hakochavim] one may still do the Eiruv Tavshilin, even if it is already past sunset.[236] If, however, one remembered only after nightfall then by a regular Yom Tov that falls on Thursday-Friday one may [Bedieved] make an Eiruv Tavshilin on Thursday using a Tnaiy that “if today is Yom Tov tomorrow is a weekday etc.”[237]

C. How is it done?

The foods:[238] The owner of the house takes a [whole[239]] loaf of Matzah the size of a Kebeitza[240] [which is to later be used on Shabbos[241] for the meal[242]] and a Kezayis[243] of a cooked[244] piece of meat or other food[245] which one eats together with bread.[246] Nevertheless, initially it is best to use an honorable food, such as meat or fish.[247]

Being Mizakeh on behalf of others:[248] The custom is to acquire the food to all the other members of the city in order to merit them with the Mitzvah in case someone forgot to do so.[249] This is done through placing the food into the hands of a non-family member[250], or one’s married son[251], or any child above Bar/Bas Mitzvah which supports himself/herself. After the food is placed in their hands, the owner of the house says “I hereby acquire [this food] to all those that want to acquire and rely on this Eiruv”.[252] The person then lifts up the food one Tefach from its current area, hence acquiring it for the townspeople.[253] The owner then takes back the food and recites the blessing of “Al Mitzvas Eiruv”, as explained next. If there is no non-family member or married son available, then one may give it to one’s wife, or one’s child who is over Bar Mitzvah, to lift up one Tefach and acquire the Eiruv to the city members.[254] However, children under the age of Bar Mitzvah which are supported by the household may not be used for this acquisition.

The blessing: One says the following blessing upon making the Eiruv Tavshilin: “…Asher Kidishanu Bemitzvosav Vetzivanu Al Mitzvas Eiruv”. After the blessing, one says in a language that he understands “With this Eiruv it will be permitted for us to bake and cook and insulate foods, and light candles and do all our needs for Yom Tov to Shabbos.”

1. If one forgot to perform Eiruv Tavshilin:

If one forgot to perform Eiruv Tavshilin on Erev Pesach and it is already after nightfall [Tzeis Hakochavim] one may only do so through making a Tnaiy, as explained above in B. However, this only applies when Yom Tov falls on Thursday-Friday, however when Yom Tov falls on Friday-Shabbos, a Tnaiy does not help. One is to speak to a Rav in regard to how he may cook food on Erev Shabbos for the sake of Shabbos.

1. What does one do with the Eiruv Tavshilin food?[263]

The Matzah and food used for the Eiruv Tavshilin must be put away in a secure area in order so it will not get eaten or destroyed prior to the completion of the Shabbos preparations on Friday. From the letter of the law, once the Shabbos preparations have been completed, one may eat the foods designated for the Eiruv Tavshilin. Nevertheless, if the Matzah is whole, and can hence be used for Lechem Mishneh, it is a Mitzvah Min Hamuvchar to delay eating the Matzah until one of the Shabbos meals.[264] Some have the custom to use the Matzah as Lechem Mishneh for the first and second Shabbos meal and then eat it only by the third Shabbos meal.[265]

If the food was eaten or lost:[266] If the cooked food was partially eaten or lost prior to completing the Shabbos preparations, then it is forbidden to cook or do any more preparation on behalf of Shabbos unless a Kezayis worth of the cooked food remains. If, however, only the Matzah was eaten or lost then it remains permitted to cook and prepare on Friday for Shabbos.

19. Lighting candles:

When are the candles lit?[269] The custom is to light the candles prior to sunset at the same time that they are lit on Erev Shabbos.[270] [One who did not light the candles prior to sunset is to light the candles at night, on Yom Tov, from a preexisting flame. It is to be lit, at the very least, prior to the return of the men from Shul.[271]]

Erev Pesach that coincides with Shabbos:[272] When Yom Tov falls on Motzei Shabbos one may not begin doing any Melacha which is permitted on Yom Tov until he says Havdalah, or recites Baruch Hamavdil Bein Kodesh Lekodesh[273], after the conclusion of Shabbos. It is of importance to remind women of this requirement, and have them say Baruch Hamavdil prior to doing any Yom Tov preparations. Thus, when Erev Shavuos coincides with Shabbos the candles are only to be lit after nightfall, and only after reciting “Baruch Hamavdil Bein Kodesh Lekodesh.

The blessings:[274] One first lights the candles, as is done every Erev Shabbos, and then says the blessing of “Lehadlik Ner Shel Yom Tov”.[275] This is then followed by the blessing of Shehechiyanu.

A child that is lighting for the first time:[276] It is proper for young girls who are able to recite the blessing, to begin lighting candles for the first time on Yom Tov. Those who are extra scrupulous can begin the previous Shabbos, and wear a new dress to include in their blessing of Shehechiyanu. 

Covering eyes:[277] It is customary to cover the eyes immediately after lighting the candles, until the conclusion of the blessing. This applies both on Shabbos and Yom Tov.

20. Biur Maasros:[305]

Checklist for Biur Maasros:

• It only needs to be done by those who own Tevel, or separate Terumos and Maasros and have a Maaser Sheiyni coin which they used to redeem the Maaser Sheiyni. Thus, it is only really relevant to those who live in Eretz Yisrael, and separate their own Terumos and Maasros, such as from a fruit tree that grows in their backyard.
• The due date for Biur Maasros is customarily on Erev Yom Tov of Pesach of the 4th and 7th years of Shemitah. From the letter of the law, it is to be done by Erev Shevi’i Shel Pesach, the 20th of Nissan which is the 6th day of Pesach, however the custom is to do so by Erev Pesach, the 14th of Nissan. One who did not do so on Erev Pesach is to do so on Erev Shevi’I Shel Pesach, as is the letter of the law. The following is what is required to be done by this date:
• Make sure that all produce [i.e. fruits, vegetables, grains] which requires Terumos and Maasros have had all their tithes removed from them.
• Make sure that all dough’s/breads that need Hafrashas Challah have their Challah removed from them.
• Make sure that all tithes, Terumos and Maasros [Rishon, Sheiyni and Ani], have been properly distributed, or destroyed.
• The Maaser Sheiyni coin is to be destroyed or redeemed onto a Peruta worth of fruit such as a Peruta worth of sugar, and then that fruit/sugar is to be destroyed [i.e. flush down sink].

21. Mourning laws-Breaking Shiva/Shloshim:[306]

The holiday of Pesach nullifies Shiva [or Shloshim]. Thus, if one began Shiva before Pesach for even a short amount of time, the Shiva is nullified by Pesach [i.e. by midday of Erev Pesach[307]] and counts as seven days towards the Shloshim. [Even if the burial took place on Erev Pesach after midday, one sits Shiva prior to Yom Tov, and at the entrance of Yom Tov his Shiva is nullified.[308] Some Poskim[309], however, rule that after midday of Erev Pesach, one is to only follow the private mourning laws that are followed on Shabbos, and it suffices to annul the Shiva.] The 7/8 days of Pesach [i.e. seven in Eretz Yisrael and eight in Diaspora] also count towards the Shloshim and hence after Pesach he is to count 15/16 days of Shloshim. [If one ended the Shiva before Pesach, then Pesach nullifies the Shloshim, as explained in Halacha 2A.]

Buried during Chol Hamoed:[310] If the burial took place during Chol Hamoed then the last day of Yom Tov does not break the Shiva.[311]

The status of Erev Pesach within Shiva:[312] On Erev Pesach, the Shiva is nullified at midday, and hence one becomes permitted in all matters of Shiva [i.e. leather shoes; learning Torah; sitting on chair] as soon as midday arrives.[313] [However, one must wait until it is near sunset in order to bathe.[314] However, one may launder his clothing for Yom Tov anytime on Erev Yom Tov.[315] Due to the Shloshim, one may not get a haircut.]

Cutting nails on Erev Pesach within Shiva:[316] Some Poskim rule an Avel during Shiva may cut his nails on Erev Pesach in order to clean them from Chametz. It is to be cut by another person, or with a Shinui.

The status of Erev Pesach within Shloshim:[317] On Erev Pesach [the Shloshim is nullified at midday, and hence] one becomes permitted in all matters as soon as midday arrives.[318] Nevertheless, it is best to get a haircut prior to midday, being that it is forbidden for others to get a haircut after midday.[319] [Nonetheless, if one did not get a haircut prior to midday, he may do so after midday.[320]]

_______________________________________________________________________________________

^[1] Admur 429:16

[2] Admur 470:1

[3] Admur ibid; Michaber 470:1; Tur 470; Tosefos Pesachim 108a;  Rosh 10:19; Miseches Sofrim 21:3; See Minchas Yitzchak 2:93-4

Other opinions: Some Poskim rule it is not necessary to actually fast, but one is to simply avoid eating a meal, such as Hamotzi or Mezonos. [Rav Yechiel, brought in Mordechai and M”B 470:2]

[4] Admur 470:7

^[5] Admur 470:7; M”A 470:4

[6] Admur 470:1

[7] The reason: As in Egypt both types of firstborns were smitten in the plague, as they each have an aspect of the advantage of a firstborn. The firstborn of the father is considered the first-born regarding inheritance, while the first born of the mother is considered the firstborn regarding Pidyon Haben. [Admur ibid]

[8] The novelty here is that even if he is only a firstborn to his mother, and the mother or father is a Kohen or Levi in which he is exempt from Pidyon Haben, nonetheless, he is included as a first born regarding the fast. The reason for this is because he is still in truth a first born, and it is just that the Torah exempted him from needing a Pidyon. [See Admur ibid]

[9] Admur 470:2

The reason: As although he is not considered a firstborn regarding Pidyon Haben, as he is not Peter Rechem, nonetheless, he is considered a firstborn regarding Nachal, inheritance. [Admur ibid]

[10] Admur ibid

The reason: As in such a case he is not considered a firstborn regarding any issue, not inheritance, nor Pidyon Haben. [Admur ibid]

[11] Admur 470:3; Rama 470:1

[12] Opinion in Michaber 460:1; Aguda 10:91

[13] The reason: As the entire idea of firstborns fasting is merely a custom, and since the main warning and plague written of in the Torah was only regarding the male firstborns, therefore the females are not accustomed to fast. [Admur ibid; Levush 470]

[14] Admur 470:3;Tur 470;  Ravaya 2:525

[15] The reason: Although they too were included in the plague since the main warning and plague written of in the Torah was only regarding the male firstborns, therefore elders of the household are not accustomed to fast. [Admur ibid]

[16] Admur 470:4; Rama 470:2

[17] Meaning, the father had a child with another woman prior to having this son, who is a firstborn to his mother. However, step-firstborn son would not require the step father to fast. [See Admur ibid]

[18] Admur 470:4; Chok Yaakov 470:6

[19] Admur 470:5; Rama 470:2

[20] 1^st opinion in Admur 470:5; Rama 470:2

[21] 2^nd opinion in Admur ibid; M”A 470:2; Mateh Moshe 561

[22] Admur ibid; M”A ibid

[23] Aruch Hashulchan 470:4 that so is custom; Heard from Rav Eli Landau, that we have never seen mothers fast or join the Siyum; So is the custom of the world, seemingly due to the fact that today all women are considered under pain to fast on Erev Pesach and are hence exempt

[24] See Piskeiy Teshuvos 470 footnote 21 who writes that the mother may be lenient to participate in a Siyum. See also Nitei Gavriel 42:5  who writes the custom is not to fast [see Poskim there in footnote 8] and rather they rely on the fact that the father, mother and firstborn son join the Siyum. In footnote 10 he writes that the Bier Moshe testified that in their home, his father would make a Siyum each year, and many women came to hear the Siyum and then eat.

[25] Beis Yehuda 2:23

[26] Shevet Haleivi 8:117; Piskeiy Teshuvos 470:2

[27] Admur 470:8; M”A 470:4; Olas Shabbos; Maharash Halevi 3; Peri Chadash 470; Chavos Yair 71 in name of Rashal; M”B 470:10; Aruch Hashulchan 470:5

Other opinions: Some Poskim rule against

Other opinions: Some Poskim rule that one may not exempt himself from fasting by joining a Siyum Misechta. [See Teshuvah Meahvah 2:261 in name of Nodah Beyehuda; Shut Rav Akiva Eiger Kama O.C. 34; Haalef Lecha Shlomo 317; Maharsham 25; Arugas Habosem 139 ]

[28] Igros Moshe 4:69; Minchas Yitzchak 2:93; Likkutei Sichos 17:67; Otzer Minhagei Chabad p. 89; Piskeiy Teshuvos 470:8

[29] Eretz Tzevi 1:79; Piskeiy Teshuvos 470:6; See Minchas Yitzchak 8:45

[30] Piskeiy Teshuvos 470:6 footnote 28

[31] Admur 470:8; Piskeiy Teshuvos 470:6

[32] See Minchas Yitzchak 9:45; Piskeiy Teshuvos 470:11

[33] Maharam Brisk 1:133; Mikraeiy Kodesh 2:22; Minchas Yitzchak 9:45 [Lechatchila]; Chazon Ovadia p. 98; Teshuvos Vehanhagos 1:300; See Michaber 568:1

[34] Beis Avi 2:16; Rav Elyashiv, brought in Piskeiy Teshuvos ibid footnote 58

[35] Minchas Yitzchak ibid

[36] Maharam Bris 1:133; Piskeiy Teshuvos 470:11

[37] Peri Hasadeh 4:57; Poskim in Piskeiy Teshuvos ibid footnote 52

[38] See Pnei Baruch 21:11; Piskeiy Teshuvos 470:10

[39] Yad Shaul 393:3

[40] The reason: As it is forbidden for an Avel to hear words of Torah during Shiva. [ibid]

[41] Peri Hasadeh 4:57; Poskim in Piskeiy Teshuvos ibid footnote 52

[42] Leket Yosher 2:98; Poskim in Piskeiy Teshuvos footnote 53 that may go anytime; Mishmeres Shalom Samech 23 that may go after midday; Rav Fisher in end of Sefer Pnei Baruch

[43] Mayan Omer 50 that so replied Rav Ovadia Yosef; Shaareiy Yosher 2:64; So is evident from the following Poskim who all rule eating by the actual Siyum is required: Maharam Brisk 1:133; Mikraeiy Kodesh 2:22; Chazon Ovadia p. 98; Teshuvos Vehanhagos 1:300; See Michaber 568; See Shach 246:27 in name of Mahram Mintz 2:119; Taz 246:9 in name of Rashal in Yam Shel Shlomo end of Perek Merubah Bava Kama 37 that it is a Mitzvah even on other people to rejoice together with the Baal Hasimcha, which implies that if they are not physically with him then they are not included within the Siyum celebration; See Biur Halacha 551:10 “Vesiyum Misechta” for the conditions necessary to be considered part of the Siyum.

The reason: As only those who are physically present by the Siyum to rejoice with the person who finished the Misechta are considered a participant of the Seudas Mitzvah which exempts him from fasting. This is in addition to the debate in Poskim as to whether one must also eat some food by the actual Siyum in order to be exempt from the fast, in which many Poskim  rule that if one did not eat any of the food served, then he is not exempt from the fast even if he was present by the actual Siyum. [Maharam Brisk 1:133; Mikraeiy Kodesh 2:22; Minchas Yitzchak 9:45 [Lechatchila]; Chazon Ovadia p. 98; Teshuvos Vehanhagos 1:300; See Michaber 568] At the very least it should be required for the person to be present by the Siyum and at least fulfill the Mitzvah of learning the end of the section with him. Thus, participating virtually through radio, internet, or telephone, loses out on all aspects, as there is no meal participation, and even the Torah which he hears is not considered to be Motzi him with the Mitzvah of Talmud Torah, as one can only be Yotzei Talmud Torah if he hears the words said from the direct mouth of a Jew, in contrast to a telephone or radio which is a mimicked voice. See Daas Torah 689 based on Halachos Ketanos; Mahraiy Engel Brachos 25; Rav SZ”A in Minchas Shlomo 1:9 “One cannot be Yotzei anything from a microphone and speakers or the radio and telephone, and those who puzzle at this ruling simply do not understand the mechanics of these machines, thinking erroneously that there is some kind of magical transportation of the persons actual voice. I have lengthened in this Teshuvah to negate this mistake, as they do not know the truth, and I have spoken with people knowledgeable of this matter, and they all agree with me.”; Eretz Tzvi 1:23; Mishpitei Uziel 1:5; Minchas Yitzchak 1:37 and 3:38; Yechaveh Daas 2:68; 3:54; Chazon Ovadia Megillah 56; Mishneh Halachos 4:85; Kinyan Torah 1:75; Beir Moshe 3:166-168; Piskeiy Teshuvos 689:3; Rebbe in Igros Kodesh 23:304 and Likkutei Sichos 21:496, printed in Shulchan Menachem 3:319,“What is heard is not a man’s voice at all (and does not even resemble the case of one who sounds a Shofar in a pit). It is obviously most novel, even strange, to suggest that an indirect effect (koach kocho) and a basic transformation of the very nature of speech, should serve as a substitute for speech. Even though the recent scholars who have ruled otherwise include reputed poskim, it is evident from their very responsa that those who explained them the nature and workings of the telephone made a basic mistake.”; Rav Yaakov Yosef Z”l completely invalidates using it, and states the Poskim who permitted made a mistake in their understanding of these systems; The following lenient Poskim all agree that one is initially to be stringent: Igros Moshe 2:108; 4:126; Tzitz Eliezer 8:11; Sheivet Halevi 5:84 that it is forbidden to hear from the above systems even though it is possible that one is Yotzei

Other opinions: Some Poskim rule that by a Siyum, it suffices to simply hear the Siyum, and he may then go home and eat. [Beis Avi 2:16; Rav Elyashiv, brought in Piskeiy Teshuvos ibid footnote 58] See Maadnei Shlomo 1:2 and Shalmei Moed p. 416 that Rav SZ”A once permitted a person to not fast Taanis Bechoros on the basis of joining a Siyum over the telephone

[44] See Minchas Yitzchak ibid

[45] See Sefer Askinu Seudasa for a full digest on this topic

[46] Rama Y.D. 246:26; O.C. 551:10; Nimukei Yosef Bava Basra Perek Yeish Nochalin; Shabbos 118b “Abayey said “When we would see a Torah scholar complete a Misechta we would have a celebratory day.”; Midrash Raba Koheles; Midrash Raba Shir Hashirim; Lekach Tov Tzav in name of Pesikta;

[47] Igros Kodesh 14:374

[48] Chavos Yair 70 that a meal may be held also the next day, and perhaps even the day later, brought in Pischeiy Teshuvah 246:78; Aruch Hashulchan 246:27

[49] Rama Y.D. 246:26; O.C. 551:10; Nimukei Yosef Bava Basra Perek Yeish Nochalin; Or Zarua 2:407

[50] Shach 246:27 in name of Mahram Mintz 2:119; Aruch Hashulchan 246:44 based on Moed Katan 9a; Kaf Hachaim 551:161

[51] Shach 246:27 in name of Mahram Mintz 2:119; Taz 246:9 in name of Rashal

[52] Shach 246:27 in name of Mahram Mintz 2:119

[53] Shach ibid; Maharam Mintz 2:119; Teshuvas Harama in end; Rashal in Yam Shel Shlomo Bava Kama 37; Rav Haiy Gaon, brought in Sefer Haeshkol

The reason: Some suggests that Rav Papa was wealthy, and was accustomed to make a large Siyum for his sons when they would complete a Misechta. The ten sons also correspond to the ten utterances with which the world was created. [Rama ibid] Alternatively, the sons of Rav Papa are mentioned because they all passed away Al Kiddush Hashem during the lifetime of their father, and hence we mention their name Leilui Nishmas. [Zecher Yehoseif on Miseches Brachos]

[54] Reshimos Devarim of Rav Chitrik 4:219; Directive of Rebbe to Rav Binyamin Althouse; Toras Menachem 4:239 that the Rebbe remarked to Rav Meir Ashkenazi who said the long Kaddish “This is a novelty to me, and I have never seen this done beforehand.”; See also Hisvadyus 5745 3:1700

[55] Igros Moshe O.C. 1:157; See Rama 669; Askinu Seudasa Miluim 1

[56] Minchas Pitim Y.D. 246:26; Pnei Yehoshua Brachos 17a; Halef Lecha Shlomo 386; Igros Moshe O.C. 1:157; Teshuvos Vehanhagos 1:300

[57] See Piskeiy Teshuvos 470:9

[58] Rama ibid

[59] Pischa Zuta in name of Hadras Kodesh; Rebbe in meeting with Pnei Menachem of Ger, printed in Hisvadyus 5744 13^th Adar Rishon

[60] Mentioned in Hisvadyos 5749 4:86; 5750 1:97; Rebbe in meeting with Pnei Menachem of Ger, printed in Hisvadyus 5744 13^th Adar Rishon

[61] Rebbe ibid

[62] Rebbe in meeting with Pnei Menachem of Ger, printed in Hisvadyus 5744 13^th Adar Rishon

[63] Pnei Meivin 103; Betzeil Hachochma 4:99

[64] Peri Hasadeh 3:91; Binyan Shlomo 59; Betzeil Hachochma 4:99; Afrakasa Deanya 1:154-3; Mentioned in Hisvadyos 5749 4:86; 5750 1:97; See Yabia Omer 1:26

[65] See Piskeiy Teshuvos 470:9

[66] Rebbe ibid

[67] Yabia Omer 1:26

[68] Beis Avi 2:52; Mishneh Halachos 6:166

[69] Likkutei Sichos 32:271

[70] Shearim Hametzuyanim Behalacha 113:10 in name of Tiferes Shmuel 55

[71] Piskeiy Teshuvos 470:9

[72] Yabia Omer 1:26

[73] Afrakasa Deanya 1:154

[74] See Shach ibid in name of Maharam of Mintz that one who desires to delay the Siyum celebration is to leave some lines unlearned.

[75] Minchas Yitzchak 2:93; Betzeil Hachochma 2:28

[76] Kinyan Torah 5:52

[77] Admur 470:6

[78] See Kaf Hachaim 549:6-7; 568:7; Piskeiy Teshuvos 568:3

[79] See Likkutei Sichos 17 p. 66

[80] Michaber 568:1; Rif Taanis in name of Yerushalmi; Kaf Hachaim 549:6

[81] However, by a private fast day, the fast is lost once he eats a Kezayis of food [Michaber ibid] or a Revius of drink. [Birkeiy Yosef 568; Shaareiy Teshuvah 568:2]

[82] P”M 568 A”A 4; M”B 568:2; Kaf Hachaim 568:6

[83] M”A 568:4; Kaf Hachaim 549:7 and 568:7

[84] However, by a private fast day, the fast is lost once he eats a Kezayis of food [Michaber ibid] or a Revius of drink [Birkeiy Yosef 568; Shaareiy Teshuvah 568:2] and he is thus required to make up the fast another day. [Michaber ibid]

[85] M”A ibid; Terumos Hadeshen 156; P”M 568 A”A 4; Mamar Mordechai 568:4; Shulchan Gavoa 549:3; M”B 568:8; Kaf Hachaim ibid that so is main ruling and implication of Rama

[86] Drashos Mahril Taanis; M”A ibid and Darkei Moshe 568 “One time, an individual accidently ate on the 10^th of Teves and the Maharil directed him to fast Bahab.” Shiyurei Kneses Hagedola 549:2; Levushei Serud 549; See however Kaf Hachaim ibid in name of Poskim that perhaps this refers to a case that one did not fast at all that day; See however Kitzur SHU”A 127:16 who implies even if he did fast the rest of the day he is to fast Bahab; See Kaf Hachaim ibid and Poskim there that implies according to Maharil one is required to make up the fast with these three fasts. See however M”B ibid who clearly learns even the Maharil said so only as atonement.

[87] See Kaf Hachaim ibid; Piskeiy Teshuvos ibid

[88] See Sdei Chemed Mareches Basar Bechalav 12; Michtav Lechizkiyahu 5; Piskeiy Teshuvos 568:2

[89] Birkeiy Yosef 568:1 in name of Nechpa Bakesef O.C. 6, brought in Shaareiy Teshuvah 568:1, regarding a Taanis Yachid; Halachos Ketanos 252; Yabia Omer Y.D. 2:5 that the same applies by a Taanis Tizbur

[90] Birkeiy Yosef 568:1in name of Admas Kodesh 1:13; Erech Hashulchan 568:2; Shaareiy Teshuvah 568:1 regarding Taanis Tzibur; Likkutei Mateh Yehuda; Zechor Leavraham Taf; Kaf Hachaim 568:16; Daas Torah 568; Shevet Hasofer 25

[91]

^[92] 429:12

[93] Admur 429:13; Kama 1:17; 51:1; Siddur Admur; Kitzur SHU”A 14:5

Other Opinions: Some are accustomed to recite Mizmor Lesoda on Erev Pesach. [See Tzemach Tzedek Chidushim Pesachim p. 208 who defends the custom; See Rebbe in Igros Kodesh 3 p. 71-72]

[94] The reason: This is due to that the Toda sacrifice contained a Chametz bread offerings and was thus not allowed to be brought on Erev Pesach being that it diminishes its eating time. [Kama 1:17; 51:1] It cannot be brought on Erev Pesach even before midday as this would then diminish in its amount of time that it would be allowed to be eaten. [M”B 429:12]

[95] Admur in Siddur regarding Kerias Shema; Letter of Rav Yaakov Landau that so he was instructed by the Rebbe Rashab, in name of his father the Rebbe Maharash, that even by Rabbinical matters one is to precede himself 45 minutes from the end time, and thus he was told by the Rebbe Rashab to stop eating Chametz 3/4 ‘s of an hour before the time.

[96] Admur 444:3; 471:6

Other opinions: Some Poskim rule that even according to Ashkenazim one may eat Matzah Ashira [egg Matzah] until midday. [Noda Beyehuda 21 brought in Kaf Hachaim 443:7] However, practically, the custom is to avoid eating Matzah Ashira beginning from the time that one must stop eating Chametz, which is the beginning of the 5^th hour. [Piskeiy Teshuvos 444:3]

[97] Admur in Siddur regarding Kerias Shema; Letter of Rav Yaakov Landau that so he was instructed by the Rebbe Rashab, in name of his father the Rebbe Maharash, that even by Rabbinical matters one is to precede himself 45 minutes from the end time, and thus he was told by the Rebbe Rashab to stop eating Chametz 3/4 ‘s of an hour before the time.

[98] See Chapter 2 Halacha 5G for the full details of this matter!

[99] See Chapter 2 Halacha 8 for the full details of this matter!

[100] See Chapter 5 Halacha 5 for the full details of this matter!

[101] See Chapter 2 Halacha 6 and 8-9 for the full details of this matter!

[102] See Chapter 2 Halacha 9A for the full details of this matter!

[103] Admur 468

[104] Admur 468:1-2; Michaber 468:1; Mishneh Pesachim 52

The reason: As Erev Pesach was a Holiday, as on this day they brought the Pesach sacrifice as an offering to the Temple. [Admur 468:1] Now, although after the destruction we ceased to bring the Pesach offering, nonetheless, the Rabbinical decree remains in place until, as is true of all Rabbinical decrees that even if their reasons become no longer relevant the decree still applies until it is properly overturned. [Admur ibid]

[105] Admur 468:3

[106] Admur 468:4 and 18

[107] Admur 468:9; Michaber 468:3; Mishneh Pesachim 50a

[108] Aruch Hashulchan 468:5

Regarding Yerushalayim: See Peri Chadash 468 who writes that the custom was to do Melacha before midday; However, see Yechaveh Daas 4:20 that it is proper to be stringent.

[109] See Admur 468:5-6

[110] Admur 468:5

[111] Admur 468:4

[112] Admur 468:5; Michaber 468:1 in name of Yeish Mi Shematir; Rama 468:1; Rokeiach 310

[113] The reason: As Erev Pesach after midday does not have any holiness of Yom Tov at all, and is hence more lenient than Chol Hamoed. [Admur ibid]

[114] Admur 468:4;

[115] Admur ibid; Taz 468:2; Rashal on Semag L.S. 75; Bach 468; Chok Yaakov 468:4; Elya Zraba 468:1; See Admur 340:2; Ishkavta Derebbe p. 37

[116] Admur 468:6

[117] Some Poskim rule it is forbidden to do so, just as is the ruling on Chol Hamoed. [1^st opinion in Admur ibid; M”A 468:13; Maharil] Other Poskim rule that since even on Chol Hamoed there are Poskim who permit, therefore, certainly one may be lenient to cut nails after midday. [2^nd opinion in Admur ibid; Elya Zuta 468:4]

[118] Admur 468:7; Michaber 468:2

[119] Admur 468:8

[120] The reason: As writing for oneself does not appear like a complete Melacha, as he certainly is not particular that the writing come out in perfection, and it is thus viewed like fixing an item, which is permitted past midday for the need of the Holiday, and the same applies for the sake of remembering Torah. [Admur ibid]               

[121] The reason: As when writing for others, the writing is considered a complete Melacha. Likewise, even when writing for oneself, it is only permitted for the sake of the Moed or for the sake of remembering Torah. [Admur ibid]

[122] As even on Chol Hamoed there is reason to permit using a printer today as it does not involve any actual work but just simply the press of a button.

[123] See Piskeiy Teshuvos 468:4

[124] The reason: As there are Poskim who rule that it is forbidden to shine shoes on Chol Hamoed, and the same would apply after midday. [Kitzur Shlah] Nonetheless, since many Poskim permit shining shoes even on Chol Hamoed, one may therefore do so after midday if he did not do so beforehand. [Yabia Omer 1:32]

[125] See Admur ibid

[126] See Piskeiy Teshuvos 468:4

[127] Piskeiy Teshuvos 468:6

[128] Piskeiy Teshuvos 468:6

[129] Admur 471:4

[130] Admur 471:4; Rama 471:2; Tur 471; Rambam Chametz 6:12; Yerushalmi Pesachim 10:1; See “Kuntrus Erev Pesach Shechal Beshabbos” by Rav Raitpart for an extensive research on this ruling.

The reason: The Sages stated that one who eats Matzah on Erev Pesach is similar to a Chasan who was intimate with his Kallah on the day of the wedding, prior to the Chuppah and Sheva Brachos. [Admur ibid; Yerushalmi ibid] A Chasan who is intimate prior to the wedding shows that he is obsessed with lust and control his desires. Similarly, one who eats Matzah on Erev Pesach shows that he cannot control his desires. [Levush 471:2; Chok Yaakov 471] Thus, one is required to recite an equivalent of Sheva Brachos prior to eating the Matzah, and therefore there is a total of seven blessings said on the night of the Seder prior to eating the Matzah. [Levush 471:2; Perisha 471:3; Chok Yaakov 471; Maharil p. 80; Mahariy Viyaal 193; Kol Bo; Abudarham; Kaf Hachaim 471:19] Alternatively, the reason is because is because included in the Haggadah is the verse “For this sake [of us fulfilling the Mitzvah of eating Matzah and Maror-Rashi] did Hashem remove you from Egypt”. Now, if one has already filled himself with Matzah how can he say that it is for this sake, [as the Matzah is no longer a novelty for him-Machatziz Hashekel]. [Admur 471:10 regarding a child and 483:2 in parentheses regarding even adults; M”A 471:7; Terumos Hadeshen 125; Vetzaruch Iyun why this reason was not mentioned earlier.]

[131] Admur ibid; Perisha 471:3; Levush 471:2; Maggid Mishneh on Rambam ibid

Other opinions: Some Poskim rule the prohibition only begins from the 5^th hour of the day. [Rosh Pesachim 3:7, brought in Beis Yosef 471; Maor Terumos Hadeshen, brought in Bach 471; Ritva Pesachim 50a] Others abstain from eating Matzah from the night before the Seder, which is the night of the 14th. [M”A 471:6 in name of Ran; So rules Igros Moshe 1:155; Rav Poalim 3:27]

[132] Admur ibid; Rambam ibid; Yerushalmi ibid; See Rambam ibid in some versions that he is hit until his soul leaves his body. This is based on the Tosefta in Makos 4:17 that Makas Mardus is given until one accepts upon himself to do Teshuvah, or until death. See Tashbatz 2:51. Nonetheless, in truth many versions of the Rambam do not include the above statement at all, and so writes Rav Kapach that in all the manuscripts it is omitted

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

[134] 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]

[135] The reason: The reason for this is because once the child is old enough to understand the story of the Exodus there is a Mitzvah for his father to teach him the story as written in the Haggadah, and included in this story is the verse “For this sake [of us fulfilling the Mitzvah of eating Matzah and Maror-Rashi] did Hashem remove you from Egypt”. Now, if the child has already filled himself with Matzah how can he be told that it is for this sake, [as the Matzah is no longer a novelty for him-Machatziz Hashekel]. [Admur ibid; M”A 471:7; Terumos Hadeshen 125; Vetzaruch Iyun: 1) The reason given for why an adult cannot eat Matzah on Erev Pesach is because it is similar to having relations with ones bride in her father’s house prior to the wedding [Admur 471:4]. Why then is a different reason mentioned here regarding why a child cannot eat Matzah on Erev Pesach? So too vice versa why was the reason mentioned by the child not also mentioned by the adult? 2) Why does Admur/Magen Avraham emphasize the words “the child became full with Matzah”, does this mean if the child just eats a mere piece on Erev Pesach that it does not contradict the “Bavur Zeh”? 3) What is the logic of the reasoning mentioned above; how does the child becoming full from Matzah contradict the statement that it is for the Matzahs sake that we were removed from Egypt? I am not understanding the question, as the Alter Rebbe explicitly explains himself in 471:10 that the reason is because it would ruin the ability of fulfilling the mitzvah of Vehigadeta Lebincha, so this case is a special case with an additional issue aside for the general issue of eating before kiddush.

Now, if your question is that just like eating before kiddush is only a rabbinical prohibition which we override, then what is the difference as we should also override the issue of Vehigadeta Lebincha. Problem is that this is not a rabbinical issue but a Biblical one, as the command of telling over the story of the Exodus to one’s children is a Biblical obligation upon the parents and if they were to feed matza to their children above the age of Chinuch, this would compromise on the fulfillment of their biblical mitzvah. Thus, the stringency here is not due to the child but rather due to the parents.

[136] Admur 472:23 in parentheses

The reason: The reason is based on that which was explained in 471:10 [Admur ibid] that a child who is old enough to understand the story of the exodus that is told to him [on the Seder night], may not be fed Matzah throughout Erev Pesach. [Admur 471:10; Rama 471:2; Terumos Hadeshen 125] The reason for this is because once the child is old enough to understand the story of the Exodus there is a Mitzvah for his father to teach him the story as written in the Haggadah, and included in this story is the verse “For this sake [of us fulfilling the Mitzvah of eating Matzah and Maror-Rashi] did Hashem remove you from Egypt”. Now, if the child has already filled himself with Matzah how can he be told that it is for this sake, [as the Matzah is no longer a novelty for him-Machatziz Hashekel]. [Admur ibid; M”A 471:7; Terumos Hadeshen 125] Now, due to all this, possibly such a child may not eat even a little bit of Matzah, even after nightfall, prior to finishing the Hagadah. [Admur 472:23] Vetzaruch Iyun as to why this Halacha is in parentheses, and as to why Admur is in doubt as to its ruling, writing that it is only “possibly forbidden.” Perhaps, however, the reason is because once nightfall begins, the time of Maggid has arrived, and it is thus possible that there is no longer a contradiction between the child eating Matzha before the Hagadah. Vetzaruch Iyun.

[137] Admur 471:4

[138] Admur 471:4 and 6

[139] In this regard it is only defined as Matzah Ashira if the eggs or other fruit juices added to these Matzos have altered the taste of the Matzah. If, however the fruit juice is nullified in 60x, then although the Ashkenazi custom is not to eat such Matzah on Pesach, nonetheless it may not be eaten on Erev Pesach starting from daybreak. [See Admur 462:6]

[140] However, past the 5^th hour of the day we no longer eat Matzah Ashira, as according to Ashkenazi custom, we do not eat Matzah Ashira on Pesach. [Admur 471:6; See Halacha 4 in Q&A!] Sephardim, however, may eat Matzah Ashira up until the 10^th hour of the day. [Admur 471:1 and 4]

[141] Admur 471:8

[142] 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 ibid]

[143] 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]

[144] Admur 471:9

[145] It is disputed amongst Poskim as to whether Matzah dipped in wine is defined as Matzah Ashira, and hence may be eaten on Erev Pesach. Practically, one may not do so. [Admur 471:9 and 461:13]

[146] Admur 471:7

[147] The reason: As such Matzah is only forbidden to be eaten due to doubt, and is hence perhaps valid for the Mitzvah of Matzah. [Admur ibid]

[148] As both Non-Shmurah and machine-made Matzahs are valid, or possibly valid, from the letter of the law for fulfilling the Mitzvah of eating Matzah. [See Chapter 8 Halacha 2-3]

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

[150] 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]

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

[152] 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]

^[153] See Piskeiy Teshuvos 444:3

[154] Rivash 402; Tashbetz 3:260; Minchas Yitzchak 8:37; Kinyan Torah 3:56; Lehoros Nasan 4:40; Teshuvos Vehanhagos 2:211

The reason: As some Poskim rule one is Yotzei with Matzah even if not made Lishma. [See Poskim ibid; Oneg Yom Tov 42] Alternatively, because it retains the same taste as regular Matzah.

[155] Yechaveh Daas 3:26; Az Nidbaru 11:37

[156] Admur 471:11-12; See M”B 471:15

[157] Custom of Rashba, brought in Rabbeinu Yerucham 5:4

^[158] Rebbe in Haggadah Shel Pesach p. 37; Sefer Haminhagim p. 73 [English]; Shulchan Menachem 2:302; Otzer Minhagei Chabad 39; See Chikrei HaMinhagim 1:155

[159] Pesach Chasidi

[160] Admur 471:7

[161] Admur 471:10 regarding Matzah

[162] Admur 471:1

[163] Such as fried or cooked Matzah that has retained its blessing of Hamotzi.[See Admur 471:8] Or Matzah Ashira for those who allow eating it on Pesach. [Admur 471:1

[164] Admur 471:2 that one may not drink a small amount of wine, as it satiates, but one may drink a lot of wine, as it makes one hungrier, so long as one does not drink to the point of satiation.

[165] Piskeiy Teshuvos 471:1

[166] Admur 471:2

[167] Admur 471:1 that it is ¼ of the day, which is three hours, whether the days are long or short.

[168] See Admur 471:1

[169] Admur 472:2; Sephardim may eat a small amount of Kitniyos and Mezonos Matzah Ashira. [See Admur ibid and 8]

[170] Michaber 531:1 regarding every Erev Yom Tov; Admur 529:2 regarding every Erev Yom Tov

[171] Admur 70/5

[172] Admur 89:8

[173] So rule regarding one who began a haircut before Chol Hamoed: Kapei Ahron 51; Chol Hamoed Kihilchaso 3:6 [p.122]; Piskeiy Teshuvos 531:2; See P”M 531 A”A 12

[174] Shaar Hamitzvos brought in Kaf Hachaim 232:15; 581:80

[175] Kaf Hachaim 232:15: 7 negative commands relating to the Peyos and beard; One negative command of Bechukoseihem Lo Seliechu; One negative command of Lo Yilbash Gever; One negative command of Lo Savo Alav Hashemesh; One negative command of Lo Salin; One positive command of Beyomo Titen Secharo; If the barber is poor he also fulfills the negative command of Lo Yikra Alecha; One Rabbinical Mitzvah of honoring Shabbos and Yom Tov.

[176] See Kaf Hachaim 260:1 and Mateh Ephraim 625:13; Shlah 138 that the nails are to be cut prior to Mikveh.

[177] Admur 529:2 regarding every Erev Yom Tov

[178] Sefer Hasichos 5696 p. 129 and 5703 p. 74

[179] The following sources state this regarding Erev Shabbos: Kanfei Yona 1:95; Mishnes Chassidim Yom Hashishi 7:1; Shlah p. 138a last line in name of Kanfei Yona; Likkutei Mahrich 2 p. 7b; See also Likkutei Dibburim 3:568

[180] Mateh Ephraim 625:14 in name of Shaar Hakavanos and Peri Eitz Chaim; Chayeh Adam 138:5; Kaf Hachaim 581:82; Alef Lamagen 581:121; Likkutei Mahrich 2 p. 7b in name of Siddur Rav Shabsi

The reason: As from that time and on the radiance of Shabbos begins to shine. [Mateh Ephraim 625:14 in name of Shaar Hakavanos and Peri Eitz Chaim]

[181] Mateh Ephraim 625:14

[182] See Kaf Hachaim 260:1 and Mateh Ephraim 625:13; Shlah 138 that the nails are to be cut prior to Mikveh. To note however of the custom of the Rebbe Maharash which would cut the nails after Mikveh. His reasoning was because at this time the nails are softer. [Story heard from Rav Zalman Shimon Dworkin]

[183] Sheivet Halevy 7:33; Piskeiy Teshuvos 88:8; Even regarding a Nidda the Rama Yoreh Deah 201:75 rules that only some opinions are stringent and so is the custom. However others argue on Rama and rule doing so is permitted even by a Nidda. [See Gr”a ibid; Darkei Teshuvah 202:332; Lechem Vesimla 122]

[184] Piskeiy Teshuvos 260:1 in name of Sheivet Halevy that so is the custom of the world to avoid doing so despite it being allowed from the letter of the law. See also Tiferes Adam 1:28 which rules one should never shower after Mikveh.

[185] Based on Kaf Hachaim 260:8

[186] As the water is considered holy with the spirit of Shabbos [and Yom Tov] and it is thus proper for the body to absorb it. [ibid] However see Kaf Hachaim 260:8 which writes that this only applies if one did not immerse more than once, otherwise he has already washed away the main Mikveh water. Nevertheless he concludes that even these second waters of the Mikveh has some holiness and is thus not to be dried.

[187] The holiness of that leftover water from the Mikveh will then subsequently spread to the rest of the body. [Rebbe Shaarei Halacha Uminhag 1:131]

[188] Shaarei Halacha Uminhag 1:131

[189] Chesed Leavraham Mayaan 2:59

[190] Admur 468:22; Rama 468:10; Mahariy Viyal 19

[191] The reason: As on the day of Shavuos, before Matan Torah, a spirit called Tavuach came and said that if the Jewish people do not accept the Torah he will slaughter them, their blood and flesh. Therefore, there is an everlasting danger in every generation to let blood on this day, which is Erev Shavuos, and the sages decreed against doing so on any Erev Yom Tov, due to Erev Shavuos. [Admur 468:22; Shabbos 129b; M”A 468:15; Taz 468:7; Darkei Moshe 468:3; Kol Bo 58 in name of Maharam] 

[192] Admur 468:23; M”A ibid in name of Maharil

The reason: As these days are only forbidden in bloodletting due to a mere decree. [Admur ibid]

[193] Nitei Gavriel 8:3 based on Admur 468:23

[194] Admur 468:23; M”A 468:15

[195] Admur 476:1-2; 469:4; Michaber 476:1; Mishneh Pesachim 53a

Background: It is forbidden for one to eat a roasted whole sheep or goat on Pesach night, being that it is similar to the Pesach sacrifice. [Admur 476:2] Furthermore, it is even forbidden to cook it whole on Erev Pesach past midday due to it looking similar to the Pesach sacrifice. [Admur 469:4] However, other meats, as well as pieces of lamb and goat, is not forbidden from the letter of the law, but rather due to custom. Some are accustomed to eat cuts of roasted meats on Pesach night, while others are accustomed not to eat any roasted meat on Pesach night, due to a decree that people may come say that the Pesach sacrifice is being eaten. Practically, the custom in these provinces is to be stringent, and it is therefore forbidden to eat roasted meat on Pesach night. [Admur 476:1]

[196] See Shaarei Teshuvah 473:10

[197] Admur 469:4; 476:2

[198] Meaning it is being roasted in entirety with its innards, as was done by the Pesach sacrifice. [Admur ibid]

[199] Admur 476:3

[200] Admur 476:4

Other opinions in Admur: Some Poskim rule it is permitted to eat Tzeli Kadar. [2^nd opinion in Admur ibid; Nachalas Tzevi 476:2] One may rely on this opinion for the sake of an ill person. [Admur ibid]

[201] The reason: This is forbidden due to Maras Ayin, as it may lead people to permit eating even roasted meat. [Admur ibid]

[202] Pnei Meivin 123  based on P”M Y.D. 87 M”Z 1

[203] Admur 476:4

Other opinions: Some Poskim rule one is not to eat roasted meat/poultry even if it is later cooked in liquids. [Peri Chadash 476, brought in Kaf Hachaim 476:4]

[204] The reason: As the cooking nullifies the roasted taste. [Admur ibid]

[205] Admur 476:4; M”B 476:1

[206] Aruch Hashulchan 476:4

[207] Piskeiy Teshuvos 476:1

[208] Admur 472:1; Michaber 472:1

[209] The reason: The table to be set before Yom Tov in order so one can start the meal immediately after dark. The reason one is to begin the meal immediately upon the entrance of night is in order to be able to perform the Seder [the portion of Maggid] while the children are still awake, as the Torah states “Vehigadta Livincha Bayom Hahu”. [Admur ibid]

[210] Haggadah of Rebbe; See 473:25

[211] Admur 472:6; Michaber 472:2

[212] Shlah Hakadosh Miseches Pesachim

[213] Admur ibid; M”A 472:2; Maharil p. 88; See

[214] Admur ibid; Chok Yaakov 472:4

[215] Such as vessels that a gentile never yet used, or that one Kashered before Pesach. Upashut, that it is forbidden to place Chametz vessels of a gentile on the table, as brought in 451:1.

[216] Admur ibid; M”A 472:2; Maharil p. 88; See Admur Gezeila Ugeneiva 4 and Kuntrus Acharon 6 that using the Mashkon of a gentile is not considered stealing; See also Shach Y.D. 120:19 and Taz Y.D. 120:11; However one may not use the Mashkon of a Jew due to stealing. [Admur ibid] The Mashkon of a gentile does not require Tevila. [Shach ibid]

[217] Shlah Hakadosh Miseches Pesachim

[218] Admur ibid; Chok Yaakov 472:4

[219] Admur 529:11 “When one eats and drinks on Yom Tov he is obligated to feed converts, orphans and widows, amongst all other unfortunate paupers. One who locks the doors of his home and eats and drinks with his wife and kids alone and does not feed or give to drink the paupers and people of misfortune, their meal is not considered a Simchas Mitzvah, but rather a Simcha of their stomachs. On this the verse states that their bread is impure, and it is as if they have placed manure on their face. This form of joy is considered a mockery of themselves.”; Rama 529:1; Rambam Yom Tov 6:18

[220] Admur 512:1; 325:1

[221] The reason: It is forbidden to invite gentile guests on Yom Tov due to a decree that one may come to cook more food on his behalf. [ibid]

[222] Admur 512:2

[223] Admur 512:3

[224] Taz 167:18; Rikanti in Taamei Hamitzvos; Shlah Miseches Pesachim; Siddur Yaavetz; Kaf Hachaim 167:140

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

[226] The reason: As Mincha corresponds to the afternoon Tamid offering which was brought prior to the Pesach offering. [Admur ibid]

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

[228] Likkutei Dibburim p. 1367

[229] Shaar Hakolel 17:2; Shevach Hamoadim p. 14; Oatzer Minhagei Chabad p. 55

Other Opinions: Some are accustomed not to recite Hodu before Mincha of Erev Rosh Hashanah even if it coincides with Erev Shabbos. [Darkei Chaim Veshalom 704; See Shulchan Hatahor 262:12]

[230] Alef Hamagen 581:135; Oatzer Minhagei Chabad p. 57

Other Opinions: Some are accustomed not to recite Hodu before Mincha of Erev Rosh Hashanah even if it does not coincide with Erev Shabbos. [Mateh Efarim 581:57]

[231] It is not possible for the 1^st day of Pesach to ever fall on Erev Shabbos. [See Michaber 428:1-3; Rambam Kiddush Hachodesh 7]

[232] Admur 527:23

[233] Admur 527:8; M”B 527:3; See Aruch Hashulchan 527:3; Piskeiy Teshuvos 527:3 for other opinions in this matter

[234] Initially one may not do the Eiruv Tavshilin before Erev Pesach. [527:2-see there for a dispute on this matter and that initially we are stringent]

[235] Shevet Halevi 9:129; Rav SZ”A, brought in Yom Tov Kehilchaso 25 footnote 12 p. 496; Rebbe in Sichas 27^th Elul 5747 and later reclarified in a Maaneh to the Rabbanim, printed in Koveitz Ohalei Torah Chag Hashavuos 5774 p. 129 [In the Sicha the Rebbe stated that one may do Eiruv Tavshilin also from the night of Erev Yom Tov. The Rebbe later clarified to the Rabbanimin a handwritten response that this is only in a case that one is traveling beforehand, although under normal circumstances it is to be done on Yom Tov day, after daybreak]; See Nitei Gavriel Yom Tov Vol. 2 chapter 81 footnote 18; Yom Tov Kehilchaso 25 footnote 12

The reason: It is questionable whether the night of Erev Yom Tov can be considered a time of preparation for Shabbos, and hence fulfill the second reason behind Eiruv Tavshilin or not. [See Admur 527:2 for the two reasons behind Eiruv Tavshilin and that according to the second reason, it must be performed on Erev Yom Tov itself as only then is he involved in Shabbos preparations and he will come to remember it.] Therefore, initially one should not perform the Eiruv Tavshilin at night although in a time of need, such as if one will be traveling, then it is valid even with a blessing. [Poskim ibid]

Other opinions: Some Poskim rule it may even initially be performed on the night of Erev Yom Tov. [Heard from Rav Yaakov Yosef z”l] Other Poskim rule it may not be done on the night of Erev Yom Tov with a blessing. [See Siach Yitzchak 242; Yisrael Vihazmanim 22; Lehoros Nasan Moadim 3:250-4]

[236] Admur 527:9; Biur Halacha 261 “Mearvin”

The reason: As the time of Bein Hashmashos is doubtful whether it is day or night, and since Eiruv Tavshilin is a Rabbinical in junction one may be lenient. [Admur ibid]

[237] Admur 527/21

[238] Siddur Admur; Admur 527:3

[239] The reason: In order to be able to say Lechem Mishneh over it on Shabbos as rules Admur 527:25

[240] 57.6 grams [Shiureiy Torah p. 177]

[241] Siddur Admur

[242] Admur 527:25; “Some are accustomed to use it for Lechem Mishneh for the first and second meal and then eat it by the third meal”; See Likkutei Sichos 16:183

[243] 27 grams [See Shiureiy Torah p. 193]

Other opinions: Some Poskim rule one is to take a Kibeitza of food. [Ashel Avraham Butchach 527:7 based on Tzlach Pesachim]

[244] Admur 527:3; 527:12; It is valid whether it is cooked or roasted. [ibid] If the food is raw it is invalid.

[245] Admur mentions meat, fish or egg. [527:11]

[246] Admur 527:11

[247] Admur in Siddur; Shlah brought in Beir Heiytiv 527:2; See Admur 527:13 regarding negating the use of leftovers

[248] Siddur Admur; 527:17; See also 366:13

[249] Siddur Admur writes this directive to the general public as does the Shlah Miseches Sukkah 246; however in 527:14 this is only mentioned regarding the Rav and leaders of the city.

[250] This is allowed even if the non-family member is a member of one’s household. [527:17]

[251] This applies even if he is supported by his parents in all matters. [527:17]

[252] Siddur Admur; In 527:17 Admur writes a slightly different wording

The reason: By doing so the owner officially appoints the person holding the food as a messenger to acquire the food. [Admur 527:17]

[253] If however he does not lift it one Tefach then he does not acquire it at all for others as less than a Tefach does not acquire. [ibid] This order [to first say the statement and then have the acquirer lift a Tefach] follows the wording in the Siddur. However in 527:17 Admur writes the opposite order, to first to lift it up a Tefach and then to say the statement.

[254] Admur 527:17 and 366:13 that there is a dispute amongst Poskim as to whether a wife and children above Bar and Bas Mitzvah may perform the acquisition. Admur ibid concludes that Lechatchila one should not do so although Bedieved if one did so through them it is valid.

[255] Shevet Halevi 9:129-1; Nitei Gavriel Yom Tov 2 88:19; Yom Tov Kehilchaso 25 footnote 133

[256] See Hisorerus Teshuvah 2:31; However, see regarding Eiruv Chatzeiros Michaber 386:8 that it is valid to use Teruma foods even though it is not fit for Yisraeilim and Levi’im; See Kol Bo 59; Orchos Chaim Eiruv Tavshilin 3; Yom Tov Kehilchaso 25 footnote 132; See also Ketzos Hashulchan 105 footnote 20 who implies it is not an issue.

[257] The reason: As the purpose of the food of the Eiruv is that it considers one to have already begun his Shabbos cooking in which case he may continue and finish off the cooking on Yom Tov. However here, since he will not be eating the food on Shabbos due to his Chumra, this justification is not applicable. [Hisorerus Teshuvah ibid]

[258] Nitei Gavriel 82:14 in name of Divrei Shalom 4:91

[259] Nitei Gavriel 13:4 in name of Michla Diesvasa 45; Nitei Gavriel Yom Tov 82:15 in name of Ketzos Hashulchan 105 footnote 20 and Hisorerus Teshuvah ibid [however in truth the Ketzos Hashulchan does not make any mention of this matter, and simply states that one cannot be Mezakeh to others when using such a product, such as machine Matzah, as perhaps other people do not want to be Zoche in such foods over Pesach. However, regarding the person himself, no mention is made in whether he can use it for his Eiruv if he so chooses, even though he is Machmir not to eat it.]

[260] Conclusion of Michlah Diesvasa 45 based on Daas Torah 527 [unlike what Nitei Gavriel ibid writes in his name]; Tzitz Eliezer 14:54; Yom Tov Kehilchaso 25 footnote 132

The reason: As the food of the Eiruv is eaten on Shabbos, and according to both reasons recorded in Admur 527:2, its entire purpose of preparation is for the sake of Shabbos. Therefore, so long as its fit to be eaten for Shabbos it is valid for use of Eiruv Tavshilin.

[261] Tzitz Eliezer 14:54; Yom Tov Kehilchaso 25 footnote 132; However, see Nitei Gavrile ibid in name of Michla Diesvasa that one is to initially use a food that is valid also on Shevi’i Shel Pesach, however aside for the fact that the logic does not dictate this way, as explain the Poskjim ibid, the Michla Diesvasa himself concludes to be lenient

[262] Admur 527:14 “The Eiruv is to be done in ones house from one’s own food”; Kuntrus Acharon ibid 2

[263] Admur 527:25

[264] The reason: As every item which had one Mitzvah done with it should have an additional Mitzvah performed with it as well. [ibid]

[265] Admur 527:25 “Some are accustomed to use it for Lechem Mishneh for the first and second meal and then eat it by the third meal”; See Likkutei Sichos 16:183

The reason: As it is proper to do many Mitzvos with an item that was already used for a Mitzvah. [ibid]

[266] Admur 527:24

[267] Aruch Hashulchan 527:14

[268] Alef Lamagen 581:131

[269] Mateh Ephraim 599:11; 625:33; Hakdama of the son of the Derisha to Tur Yoreh Deah 1; Shevach Hamoadim p. 13 [4:1] in name of Rav Zalman Shimon Dworkin and the Toras Chesed of Lublin; See Likkutei Sichos 24 p. 792 footnote 96.

Other opinions: Some write that due to the ruling in 494:2 [brought in Chapter 2:1] on the night of Shavuos, women are to light candles after nightfall. [Luach Tukichinsky; See Piskeiy Teshuvos 494:1; M”B Dirshu 494]

[270] As the Mitzvah of lighting candles begins with the entrance of Yom Tov and it is hence improper for them to delay this Mitzvah. [Alef Lamateh 625:51]

[271] See Alef Lamateh 625:51; In order so they return from Shul with a set table that contains lit candles. [ibid]

[272] Admur 299:17-18

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

[274] Admur 263:8; M”A 263:12; See Piskeiy Teshuvos 514:20; 263:18

At night: This ruling applies even if one is lighting the candles at night. [Hiskashrus]

Other Opinions: Some Poskim rule that on Erev Yom Tov one is to first recite the blessing and then light the candles. [Hakdamas Ben Haderisha Tur Y.D. 1 in name of his mother; Mateh Ephraim 625:33; M”B 263:27] Some rule that this especially applies when one is lighting the candles at night as at that time no one would mistakenly think one can also do so on Shabbos. [Mateh Ephraim ibid; Alef Lamateh 625:50]

[275] The reason: Although on Yom Tov extending a flame is permitted, the Sages did not wish to differentiate between the lightings of Shabbos and Yom Tov. [Admur ibid; M”A ibid]

[276] Sefer Hasichos 1990 2:481

[277] Admur 263:8

Those who light after the blessing: The above custom is only applicable to those who light candles before the blessing. Those however who light the Yom Tov candles after the blessing do not need to cover their eyes.

[278] Some Poskim rule that she is Yotzei, as Yom Tov is also called Shabbos. [Maharam Brisk 2:44; Halichos Bas Yisrael 17/11; Piskeiy Teshuvos 263:17; Kitzur Dinei Neshek p. 40] Others leave this matter in question. [Hisorerus Teshuvah 1:114] As Admur rules in 487:1 that one is not Yotzei Shemoneh Esrei if he said Mikadesh Hashabbos, as he changed the dialect of the Sages.

[279] Mateh Ephraim 599:9; Vayagel Yaakov 39; Luach Kolel Chabad; Hiskashrus 896

The reason: As even by women there is no source in Poskim to say the blessing by candle lighting, and it is only because of the time honored custom of women to do so that we allow them to say it then. [See Poskim in previous footnotes] However men who never accepted such a custom certainly are to say the blessing by Kiddush. [Vayagel Yaakov ibid]

[280] Mateh Ephraim ibid

[281] Mateh Ephraim 619:12; Sefer Haminhagim p. 128 [English]

[282] As this was their accepted custom. However, Piskeiy Teshuvos 518:21 rules that they are to say the blessing by Kiddush. However, after looking in his sources, one clearly sees that the cases discussed there are regarding men and not women. Hence, seemingly by women the custom should remain to say Shehechiyanu by candle lighting as is always done.

[283] See Admur 263:8; Piskeiy Teshuvos 263 footnote 168

[284] Derech Hachaim 50:7; Ketzos Hashulchan 74 footnote 19; Customs in new Siddur Tehillas Hashem; Maharam Shick 119; Birchas Habayis 45:4

[285] Aruch Hashulchan 263:13; Toras Yekusiel 61; Ashel Avraham Butchach; Piskeiy Teshuvos 263:18

The reason: As men do not accept Shabbos right away upon lighting. [See 263:7]

[286] Some rule based on Admur [who does not differentiate between men and women] that men follow the same order as women and light before the blessing. [Ketzos Hashulchan 74 footnote 19; Customs in new Siddur Tehillas Hashem; To note the Nesiv Hachaim did not argue on the ruling of Derech Hachaim ibid] Others however rule that according to [the M”A and] Admur [who states the above custom to first light in Lashon Nikeiva, in contrast to the wording of the Rama] men are to first say the blessing and then light. [Piskeiy Teshuvos ibid] Vetzaruch Iyun on the above Poskim who did not infer differently from Admur as seems clear from his wording and as writes Piskeiy Teshuvos.

[287] Sheivet Hakehasy 6:153

[288] Piskeiy Teshuvos 299 footnote 102

[289] Based on M”A 299:9 that one who says Bein Kodesh Lekodesh when he is meant to say Bein Kodesh Lechol is saying a lie.

[290] Kesav Sofer 75; Biur Halacha 514:5 “Neir”; Kaf Hachaim 514:79; Sefer Haminhagim p. 180

[291] See Aruch Hashulchan 514:19; Betzel Hachochma 4:29; Sefer Hachaim Hanitzchiyim 12:2

The Chabad custom: It is not the Chabad custom to light a candle for Yizkor. The Rebbe and Rebbe Rayatz did not light Yizkor candles. [Hamelech Bemisibo 1:321 [printed in Shulchan Menachem 2:250]; Heard from Rav Leibel Groner; However, in Luach Kolel Chabad it says to light it]

[292] See Admur 514:13-14; Biur Halacha 514:5 “Ner”; Kaf Hachaim 514:79; Piskeiy Teshuvos 514:14; Nitei Gavriel 55:2

[293] Admur 514:13; Michaber 514:5

[294] Biur Halacha ibid; Piskeiy Teshuvos ibid footnote 70; Nitei Gavriel ibid; See SSH”K 13 footnote 27

The reason: As it is forbidden to light a Ner Shel Batala on Yom Tov. [Admur 514:13; Michaber 514:5]

[295] Nitei Gavriel ibid

[296] Admur 514:14; Michaber 514:4; P”M 132 M”Z 2; Kesav Zofer 75; Biur Halacha ibid; Kaf Hachaim ibid;  Piskeiy Teshuvos ibid; Nitei Gavriel ibid

The reason: One may light any candle in Shul, as it is considered a Neir Shel Mitzvah, as it gives honor to the Shul. [Admur 514:14; Michaber 514:4]

Other Opinions: Some Poskim rule one may never light a Yartzite candle on Yom Tov, even in Shul. [Daas Torah 514 in name of Imrei Eish] Some rule one may only do so through a gentile. [Kitzur SHU”A 98:1]

[297] P”M 132 M”Z 2; Daas Torah 514 in name of Imrei Eish 40; Kitzur SHU”A 98:1; Piskeiy Teshuvos ibid

The reason: As it does not add any light to the house even at night being that we have electricity. Thus, it may not be lit as it is considered a light that serves no purpose which is forbidden to be lit on Yom Tov. [Admur 514:13; Michaber 514:5; P”M ibid]

[298] Kesav Sofer 75; Biur Halacha 514:5 “Neir”; Kaf Hachaim 514:79

[299] Kesav Sofer ibid; Biur Halacha ibid; Kaf Hachaim ibid; Nitei Gavriel ibid

The reason: As it is permitted to light a Ner Shel Mitzvah [Admur 514:14; Michaber 514:5] and a Yartzite candle can be considered a Ner Shel Mitzvah, being that it is lit for the honor of one’s parents. [Kesav Sofer ibid; Biur Halacha ibid; Kaf hachaim ibid] 

[300] P”M 132 M”Z 2; Daas Torah ibid; Kitzur SHU”A ibid

[301] The reason: As the custom of lighting a Yizkor candle is not very clear, and many even initially are not accustomed to do so. Nevertheless, one who is in great anguish that a candle is not lit and is doing so in honor of a parent, seemingly may be lenient if there is no other alternative of lighting it.

[302] Kitzur SHU”A ibid

[303] See Nitei Gavriel 56:5

The reason: As there is no Mitzvah of honoring these other relatives, and hence the candle is not considered a Ner Shel Mitzvah, but rather a Ner Shel Batala.

[304] Aruch Hashulchan 514:19; Nitei Gavriel 56:6

[305] See Michaber Y.D. 331:140-146; Rambam Hilchos Maaser Sheiyni 11; Admur 430:3 “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 4th and 7th 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 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.)”; Kitzur SHU”A Mitzvos Hateluyos Baretz 12; Hakashrus 15:41

[306] Michaber O.C. 548:12; Y.D. 399:7

[307] Rama 399:3 based on Mahariy Mintz 64 regarding customs of Shloshim and the same would apply regarding Shiva; Tashbeitz; Chochmas Adam 169:3; Daas Torah 399:3 in name of Or Zarua; Mishmeres Shalom Ayin 20; Shevet Halevi 6:173; Nitei Gavriel 124:13

If buried Erev Pesach before midday: If one’s relative was buried on Erev Pesach before Chatzos, some Poskim rule that one sits Shiva until Chatzos, and starting from Chatzos one’s Shiva is nullified. [Rama 399:3 based on Mahariy Mintz 64 regarding customs of Shloshim and the same would apply regarding Shiva; Tashbeitz; Chochmas Adam 169:3; Daas Torah 399:3 in name of Or Zarua; Mishmeres Shalom Ayin 20; Shevet Halevi 6:173; Nitei Gavriel 124:13]

Other opinions: Some Poskim rule that even on Erev Pesach, the laws of Shiva apply close to sunset. [Shach 399:11 questions the ruling of Rama, and his understanding in the Mahariy Mintz ibid and concludes with a Tzaruch Iyun; See Birkeiy Yosef 399 based on Ritva; Kitzur SHU”A in Lechem Hapanim 220; Divrei Yatziv 240 that the ruling of Rama is limited to Shloshim, however, regarding Shiva, he too agrees that it is kept until night] Nitei Gavriel ibid concludes that we are lenient by Aveilus like the first opinion

[308] Implication of Michaber ibid and ibid that one hour before the night of Pesach suffices; All Poskim in next footnote

[309] Chochmas Adam 169:3; Mikraeiy Kodesh 58:35; Shevet Halevi 6:173; Based on Rama 399:3 regarding Shemua Kerova on Shabbos Erev Yom Tov; Nitei Gavriel Pesach 51:1; Aveilus 124:14; Vetzaruch Iyun from Setimas Hamichaber in O.C. and Y.D. ibid that implies one keeps full Aveilus before Pesach.

[310] So rule regarding Shemini Atazres nullifying Shloshim and the same applies regarding Shiva and the last day of Pesach: Michaber Y.D. 399:2; See Taz 399:4; Noda Beyehuda 14, brought in Pischeiy Teshuvah 399:8; See also Rav Akiva Eiger 399

[311] The reason: Although Shemini Atzeres is its own holiday and can potentially nullify Shloshim, this only applies if the Aveilus was already begun before the Holiday. Now although one has already begun some of the laws of Aveilus before Shemini Atzeres, such as not to launder and get haircuts, it does not suffice, as in order for Shemini Atzeres to nullify the Shloshim one must already have completed the Shiva. [Taz ibid] Thus, we see that Shemini Atzres was never considered a strong enough holiday to nullify Shiva, and its only power is to nullify Shloshim, and even this can only be done if Shiva was already completed beforehand. This certainly applies to the last day of Pesach which is not considered its own Holiday even regarding Shloshim.

[312] Rama 399:3 based on Mahariy Mintz 64 regarding customs of Shloshim and the same would apply regarding Shiva; Tashbeitz; Chochmas Adam 169:3; Daas Torah 399:3 in name of Or Zarua; Mishmeres Shalom Ayin 20; Shevet Halevi 6:173; Nitei Gavriel 124:13

Other opinions: Some Poskim rule that even on Erev Pesach, the laws of Shiva apply close to sunset. [Shach 399:11 questions the ruling of Rama, and his understanding in the Mahariy Mintz ibid and concludes with a Tzaruch Iyun; See Birkeiy Yosef 399 based on Ritva; Kitzur SHU”A in Lechem Hapanim 220:4 in length negates the understanding of Chochmas Adam ibid in opinion of Rama; Divrei Yatziv 240 that the ruling of Rama is limited to Shloshim, however, regarding Shiva, he too agrees that it is kept until night] Nitei Gavriel ibid concludes that we are lenient by Aveilus like the first opinion

[313] The reason: As at midday we began slaughtering the Pesach sacrifice [Rama ibid] and it is hence considered like a Holiday to the point that we no longer do Melacha. [See Shach 399:12]

[314] The reason: As the laws of Shloshim still apply, and we only revoke it for the sake of Yom Tov if it is near Yom Tov, as stated above.

[315] When on Erev Pesach may/should one launder? The Michaber 399:5 and O.C. 548:10 rules that laundering should be done after midday of Erev Yom Tov, however, perhaps on Erev Pesach it can be done before midday, being that there is a prohibition of Melacha after midday and everyone knows that one is laundering before midday for the sake of the Yom Tov. Nonetheless, we would not apply the rule that it must be done before midday [due to the Issur Melacha and ruling of Rama ibid regarding Shloshim to get a haircut before midday] as by a haircut the reason is because other people are prohibited in giving haircuts, and not because the Avel cannot do this Melacha after midday, as explains Shach 399:12 in negation of Levush. Thus, here regarding laundering where this reason of a haircut does not apply, it would seem that there is no preference of before or after midday. Vetzaruch Iyun Lemaaseh, as doing laundry after midday breaks the Issur Melacha [even though here we can permit an Avel] but makes it more recognizable, while before midday avoids the Issur Melacha, but makes it less recognizable.

[316] Nitei Gavriel 124:11; 2 7:8 in name of Chaim Bayad 125:76; Sdei Chemed 64; Darkei Chaim 13:8

[317] Rama ibid; Elya Raba 548:9; Chochmas Adam 169:3; Kitzur SHU”A 220:4; M”B 548:31

[318] Rama ibid based on Mahariy Mintz 64

The reason: As at midday we began slaughtering the Pesach sacrifice [Rama ibid] and it is hence considered like a Holiday to the point that we no longer do Melacha. [See Shach 399:12]

Other opinions: Some Poskim rule that even on Erev Pesach, one may not launder or bathe unless it is close to sunset, and it is only haircuts which is permitted prior to midday. [Shach 399:11 questions the ruling of Rama, and his understanding in the Mahariy Mintz ibid and concludes with a Tzaruch Iyun; See Birkeiy Yosef 399 based on Ritva]

[319] Rama 399:3; Mahariy Mintz ibid; Shach 399:12; Chochmas Adam 169:3; Kitzur SHU”A 220:4; ; M”B 548:31; Nitei Gavriel Vol. 2 5:7

The reason: As one may no longer do Melacha after midday, including haircuts. Now, although he may get a haircut after midday [as is the ruling even on Chol Hamoed regarding one who got up from mourning-Michaber 531:7] nonetheless, he will be forced to give himself the haircut as other people are forbidden in doing so for him. [Shach ibid; Mahariy Mintz ibid] Alternatively, the reason is because it is forbidden also for him to cut his hair after midday, just as is forbidden for others. [Levush 399, recorded, and negated, in Shach ibid]

[320] Implication of Rama ibid; Shach 399:12

Other opinions: Some Poskim rule that if one did not get a haircut before midday, he may not do so later on. [Levush 399, recorded, and negated, in Shach ibid]