Shehechiyanu by Candle lighting and Kiddush:[1]
We do not recite Shehechiyanu during Kiddush [or candle lighting] of Shevi’i or Acharon Shel Pesach.[2]
Forgot Shehechiyanu on previous days: If one did not recite Shehechiyanu by Kiddush of the first night of Pesach, and also did not recite it on any of the other days of Pesach then he is to recite it now on Shevi’i Shel Pesach.[3] This applies until the end of Achron Shel Pesach [the 8th day of Pesach].[4] [In Eretz Yisrael, if he did not recite the blessing on the first day of Pesach, he is obligated to recite it until the end of last day of Pesach, which is the end of Shevi Shel Pesach.[5] Once Pesach concludes, in Eretz Yisrael after seven days and in the Diaspora after eight days, Shehechiyanu can no longer be recited.]
[1] Admur 490:12 “On the seventh and eighth days of Passover, it is customary to say in the prayer and in Kiddush “the time of our freedom” just as on the first festival day. However, Shehecheyanu is not recited in the Kiddush of the two nights, since it was already recited on the first two nights of Passover.”; Michaber 49:7; Rambam Shabbos 29:23; Sukkah 47a
Discussing Shehechiyanu: The Rebbeim made a point of discussing the idea of omitting Shehechiyanu on Shevi’i Shel Pesach, hence implying a connection, at least through Torah, of Shehechiyanu to the day. [Otzer p. 218 based on Sichas 1983 Acharon Shel Pesach]
[2] The reason: As Shehechiyanu was already recited on the first two nights of Pesach. [Admur ibid; See Likkutei Sichos 37:14] This means that, in principle, the blessing of Shehecheyanu should apply to the seventh and eighth days of Passover as well. However, it is considered unnecessary to recite it then, because the blessing was already recited on the first nights of Passover, and that earlier recitation covers the later days as well. This is because Keriat Yam Suf (the splitting of the Sea), which occurred on the seventh day of Passover, represents the conclusion of the Exodus from Egypt that began on the first day of Passover. Since these later days are viewed as the completion of the original redemption rather than as a new and independent festival, they are not considered a separate occasion that would require a new Shehecheyanu blessing. Alternatively, the reason that Shehecheyanu is not recited on the last day of Passover is that this day corresponds to the future redemption. Since that redemption has not yet been fully realized and is therefore not vividly felt or experientially present, it lacks the immediate sense of joy required for the recitation of Shehecheyanu. This blessing is said only over events or moments of sanctity that are tangibly experienced and consciously felt in the present, which is not yet the case with the future redemption alluded to on the last day of Passover. [Likkutei Sichos 37:14]
[3] Admur 473:2; M”A 473:1; Eiruvin ibid regarding Eretz Yisrael if forgot to say on first day; Chok Yaakov 473:1; Elya Raba 473:3; Chok Yosef 473:1; M”B 473:1; Kaf Hachaim 473:9; Arugas Habosem O.C. 44; See Likkutei Sichos 37:14; Piskeiy Teshuvos 473:8
The reason: As the blessing of Shehechiyanu has Tashlumin for all seven days of the festival. [Admur 643:5]
Other opinions: Some Poskim question whether one who said Shehechiyanu on the first night but forgot to say it on the second night in the Diaspora may say Shehechiyanu on the other days to make it up. [Mor Uketzia 473; Nehar Shalom 473:1; See Shaar Hatziyon 473:3; Kaf Hachaim ibid; Betzel Hachochma 2:68; Kinyan Torah 7:31; Piskeiy Teshuvos 473:8]
[4] Admur ibid; Suggestion in P”M 473 A”A 1 [although concludes with Tzaruch Iyun]; M”B ibid; Kaf Hachaim 473:10; Piskeiy Teshuvos 473:8
Other opinions: Some Poskim rule one is not to say Shehechiyanu to make up for the first day on the 8th day of Pesach. [Siddur Yaavetz; See P”M ibid] Other Poskim rule it is not to be said even on the night of the 7th, due to it causing confusion, as people may erroneously believe that Shehechiyanu is meant to be said on that day. [Orchos Chaim 473 in name of Yifeil Laleiv; See Piskeiy Teshuvos 473:8 footnote 40]
[5] Eiruvin ibid; Kaf Hachaim 473:10
