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Shevi’i Shel Pesach that coincides with Erev Shabbos:
Shnayim Mikra: In Eretz Yisrael, one is to recite Shnayim Mikra past midday on Shevi’i Shel Pesach.
Seudas Moshiach: In Eretz Yisrael, one is initially to begin eating Moshiach Seuda prior to the 10th hour of day.[1] One must complete the meal before sunset, although may recite Birchas Hamazon after sunset.[2]
Hodu before Mincha:[3] Prior to Mincha, Hodu is omitted although Patach Eliyahu is recited.
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May one cook Gebrochts on Friday Shevi’i Shel Pesach for the sake of eating it on Shabbos? See Halacha 8 in Q&A!
The Seder in Eretz Yisrael when Shevi’i Shel Pesach falls on Friday May one eat Kitniyos on Shabbos which follows the last day of Yom Tov in Eretz Yisrael?[4] It is permitted to eat edible Kitniyos on Shabbos which follows the last day of Pesach.[5] Thus, one may buy Chumus and Techina which are Kosher for Pesach during Chol Hamoed and eat it that Shabbos. May one cook the Kitniyos on Friday which is Yom Tov for the sake of eating on Shabbos?[6] Some Poskim[7] rule this is permitted to do so.[8] Other Poskim[9] rule it is forbidden to do so.[10] Practically, one is to avoid doing so unles sit is a time of need.[11] May one cook Kitniyus during Chol Hamoed for the sake of eating on Shabbos? Yes.[12] However, one must take the following precautions:[13] a) One must designate a pot for the Kitniyus. The pot is not to be used for Pesach foods for at least 24 hours. There is no need to Kasher the pot after Pesach. b) One is to check the Kitniyus for any infiltration of the five grains. This especially applies towards rice.
May one eat Chametz that was sold to the gentile on Shabbos which follows the last day of Pesach in Eretz Yisrael? From the letter of the law, one may eat Chametz on this Shabbos.[14] The Chametz is not considered Muktzah[15], and one is not considered to be stealing from the gentile.[16] However, the custom is not to do so in order not to get Chametz on one’s Pesach vessels and kitchenware.[17]
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[1] Admur 529:2; To note, however, that by the Rebbe there were times that the Yom Tov Farbrengen even initially began past the 10th hour of the day of Erev Shabbos.
[2] Admur 271:9-11
The reason: As if one does not recite Birchas Hamazon before sunset he will be required to begin the next meal and perform Pores Mapa [271:12 and so is implied from end of 271:11] and the performance of Pores Mapa enters one into dispute. Thus, one who is meticulous is to avoid it all together. [271:11] The following is the dispute involved: It is disputed whether one has to say another blessing of Hamotzi on the bread that he eats after Kiddush. Some say the saying of Kiddush over wine is considered an interval between the previous blessing of Hamotzi and the bread. Others hold it is not considered an interval and hence a new blessing is not to be said over the bread eaten after Kiddush. Practically we rule leniently when it comes to a questionable blessing. However, it is best to avoid the situation all together when possible. [Admur ibid]
[3] Siddur Admur
[4] All the early and late Achronim mentioned in Minchas Yitzchak 7:33 who do not mention it as being Muktzah; Tzitz Hakodesh 1:35; See Admur 310:4; Yechaveh Daas 2:64
Other Opinions: The Minchas Yitzchak 7:33 brings that according to some opinions Kitniyos is Muktzah on the Shabbos directly following Pesach being that it was set aside by Bein Hashmashos from being eaten. See Chazon Ish 49:16; Dovev Meisharim 1:49
[5] The reason it is not Muktza: 1) Edible Kitniyos is not Muktza on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Tzitz Hakodesh 1:35; Admur 310:4; M”B 318:8] On other hand, however, perhaps one can say that Chametz is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.]3) Even on Yom Tov itself Kitniyos is not Muktzah as it is edible for Sephardim, and is hence similar to wine of a Nazir. [Tzitz Hakodesh 1:35; See Admur 308:89; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 which do not mention it as being Muktzah; See however Rav Poalim 3:30; brought in Kaf Hachaim 453:17; Minchas Yitzchak 7:33; Chazon Ish 49:16; Dovev Meisharim 1:49 who rule it is Mukztah on Yom Tov for Ashkenazim]
[6] See Kaf Hachaim 453:16 and Minchas Yitzchak 7:33 for a thorough analyses on this topic
[7] Chukas Hapesach 453:1; Erech Hashulchan 453:4; Machazik Bracha 467:6; Poskim in Sdei Chemed Chametz Umatzah 6:6; Luach Rav Tukichinsky
[8] The reason: As the Kitniyos is available for Sefaradi guests to eat. This is similar to Challah in the Diaspora which may be baked on Yom Tov if there is a Tahor Kohen available. [Admur 467:20-21]
[9] Teshuvos Kneses Hagedola 62; Halachos Ketanos 1:11; Ben Ish Chaiy Tzav 41; Rav Poalim 3:30; Minchas Yitzchak ibid and other Poskim mentioned there
[10] The reason: 1) As it is similar to a person fasting who is forbidden in cooking anything even for others. [Ben Ish Chaiy ibid] 2) As one may come to eat it. [Halachos Ketanos ibid]
[11] Kaf Hachaim 453:16; Minchas Yitzchak ibid
[12] The reason it is not prohibited due to the prohibition of cooking on the Moed for after the Moed: As one may even cook on Yom Tov for the sake of Shabbos, and the Sages only required Eiruv Tavshilin on Yom Tov to cook for Shabbos and not on Chol Hamoed to cook for Shabbos. Now, although earlier we brought that according to some Poskim one may not cook Kitniyos on Yom Tov for the sake of Shabbos, nevertheless, seemingly regarding Chol Hameod even these Poskim would be lenient as a) cooking on Chol Hamoed for after the Moed is only a Rabbinical prohibition; b) Cooking for Shabbos is a Tzorech Mitzvah that cannot be done another time.
Other opinions: Some Poskim rule one may not cook Kitniyus even on Chol Hamoed, lest one come to eat it. [Halachos Ketanos ibid] Practically, it is evident from all the Poskim ibid that we do not suspect for this regarding Kitniyus, and so is evident from Admur 453:5 that one may have Kitniytus oil on the table.
[13] See Chapter 6 Halacha C and 7F
[14] Birchos Mayim [Rav Mordechai Meyuchas] 446; Or Sameiach Yom Tov 4; Makor Yisrael 104; Yechaveh Daas 2:64
[15] The reason it is not Muktza: 1) Edible Chametz is not Muktza on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Tzitz Hakodesh 1:35; Admur 310:4; M”B 318:8] On other hand, however, perhaps one can say that Chametz is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.]
[16] See Rav Avraham Chaim Naah in Hamodia [Yagdil Torah Yerushalayim 6/2610] that one may eat from the Chametz even before the sale. See Chapter 16 Halacha 1!
[17] Luach Rav Tukichinsky writes not toe at the Chametz on Shabbos
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