1. Maariv & Kiddush::[1]

When the seventh day of Pesach falls on Friday evening, then prior to Mincha, Hodu is omitted although Patach Eliyahu is recited.[2] one begins the Maariv prayer from Mizmor Ledavid [psalm 29], [omitting all the Psalms from Lechu Neranina until Mizmor Ledavid].[3] [One recites the entire prayer from Mizmor Ledavid and onwards, including Ana Bekoach; all the stanzas of Lecha Dodi; Mizmor Shir, Kegavna.[4] In Lecha Dodi, the wording of Besimcha instead of Berina is recited.[5] In Shemoneh Esrei one needs to mention “Shabbos” in the beginning of the middle blessing, and in the conclusion of the blessing.[6] After Shemoneh Esrei one recites Vayechulu. One then recites Meiyn Sheva. After Mieyn Sheva one recites Kaddish Tiskabel, Mizmor Ledavid. One then recites half Kaddish, Barchu and Aleinu.[7]

2. Kiddush when Pesach falls on Friday evening:

Shalom Aleichem, Eishes Chayil, Mizmor Ledavid, Askinu:[8] When Pesach falls on Friday evening, the Chabad custom is to say the following passages prior to Kiddush in an undertone: Shalom Aleichim, Eishes Chayil, Mizmor Ledavid Hashem Ro’i, Da Hi Se’udasa, Askinu. [The classical Chabad Hagados do not contain the above paragraphs prior to Kiddush, and they rather begin straight with Askinu and Vayechulu.[9] Practically, the above paragraphs are to be recited from a regular Siddur, and one may then continue with the Kiddush written in the Haggadah.]

Vayechulu:[10] When Pesach falls on Friday evening, the custom is to recite Vayechulu before Kiddush [starting from Yom Hashishi[11]].[12]

Extra words of Shabbos:[13] When Pesach falls on Friday evening, one is required to add the extra words that mention Shabbos, in the paragraph of Kiddush, and conclude the blessing of Kiddush with Mikadesh Hashabbos ViYisrael Vihazmanikm.

Forgot to mention Shabbos in Kiddush:[14] If one forgot to add any of the parts for Shabbos in the Kiddush, then he does not fulfill his obligation, and must repeat the Kiddush.[15] Likewise, If one accidentally said the Friday night Shabbos Kiddush and not the Kiddush for Yom Tov, he does not fulfill his obligation and must repeat the correct Kiddush.[16] [If he already drank the cup of wine, then he is to pour a new cup and recite Kiddush again.[17]] However, if he concluded the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, then even if he did not mention Shabbos in the main paragraph the Yom Tov Kiddush, he nevertheless fulfills his obligation.[18] Furthermore, if he mentioned Shabbos anywhere in the main paragraph, then even if he did not conclude the blessing with Mikadesh Hashabbos Viyisrael Vihazmanim, he nevertheless fulfills his obligation according to some Poskim, and is hence not to repeat it.[19] This applies whether he concluded with only Mikadesh Hashabbos, or only Mikdesh Yisrael Vihazmanim.[20]

3. Yizkor in Eretz Yisrael:[21]

It is an Ashkenazi[22] custom to recite Yizkor on the last days of the three festivals. In Eretz Yisrael, the custom is to recite Yizkor on Shevi’i Shel Pesach, after the Torah reading. In the Diaspora, the custom is to recite Yizkor on Acharon Shel Pesach, after the Torah reading. [This applies even if it falls on Shabbos.[23]]

4. Havdalah on Motzei Pesach:

The order of Havdalah follows the same order as any Motzei Yom Tov, or Motzei Shabbos if Yom Tov fell on Shabbos].

Beer:[24]  It is accustomed to be lenient to make Havdalah over beer on Motzei Pesach even if one has much wine at home available.[25] Nevertheless, if the beer is not currently beloved to the person, it is better to make Havdalah over wine even on Motzei Pesach. Furthermore, the above allowance only applies in those areas that beer is considered a significant drink. [The Chabad custom is not to make Havdalah on beer on Motzei Pesach.[26]]

__________________________________________________

[1] Siddur Admur regarding Yom Tov; Ketzos Hashulchan 77:2; Shaar Hakolel 17:6 states that this was mistakenly omitted from certain prints of the Siddur

Other customs: Some are accustomed to beginning Maariv from after Lecha Dodi, by Mizmor Shir. [M”E 625:41]

[2] Siddur Admur

[3] The reason: Some write the reason is because there is a Mitzvah of Simcha on Yom Tov and we hence desire to speed the conclusion of Maariv. [Otzer Minhagei Yeshurun p. 64; See Admur 270:1 regarding Bameh Madlikin that it is omitted on Yom Tov in order to hasten Simchas Yom Tov] Alternatively the reason is because these Psalms contain the words Rina, and on Yom Tov we emphasize the words Simcha. [Ketzos Hashulchan 77 footnote 13] Alternatively, the reason is because the first five Mizmorim until Mizmor Ledavid relate to the five weekdays until Erev Shabbos while the psalm of Mizmor Ledavid relates to Erev Shabbos. Hence, we omit the first five Zemiros as it is not proper to relate them to Yom Tov. [Sichas Kodesh 2 p. 121]

[4] Shaar Hakolel 17:6; Ketzos Hashulchan 77 footnote 13; Otzer Minhagei Chabad p. 63

Other customs: Some are accustomed to only recite the first and last stanza of Lecha Dodi. [M”E 625:41] Others recite the first two stanzas of Lecha Dodi corresponding to Zachar and Shamor. [Alef Hamagen 625:56] Others recite the entire Lecha Dodi with exception to the stanza of Hisnaari Meiafar Kumi which is omitted. [Peri Megadim] Some are accustomed to omit Kegavna being that it mentions that all the other days are filled with wrath which is untrue regarding Yom Tov. [Siddur Yaavetz; Likkutei Mahrich Pesach; Alef Lamateh 625:67; Divrei Torah 9:72; Piskeiy Teshuvos 487:3]

[5] Hagahos Hasiddur of Rebbe Rashab; Ketzos Hashulchan 77:2; Mishnes Chassidim “Leil Yom Tov” 1:2].

Difference between Rina and Simcha: The term Rina denotes a bittersweet joy, a joy that comes as a result of a previous distance. However Simcha does not have any bitterness mixed with it at all. [Magen Avos Vayishlach’ Ketzos Hashulchan 77 footnote 13]

[6] If one forgot to mention Shabbos in any area, he must repeat the prayer. If it was mentioned anywhere in the prayer, it is valid, whether it was mentioned in the middle blessing or in the concluding blessing. [Admur 487:3]

[7] The above order is written in Piskeiy Hasiddur footnote 40; Otzer Minhagei Chabad p. 69

[8] Hayom Yom 19^th Nissan, p. 46 [in current print]; Sefer Haminhagim p. 118 [English]; See Otzer Minhagei Chabad Nissan p. 142; Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3; Piskeiy Teshuvos 473:2; Custom of Vizhnitz, Belz, brought in Piskeiy Teshuvos 473 footnote 9

Original Chabad custom: In the earlier prints [1943] of Hayom Yom p. 46, it stated that one does not say Shalom Aleichem or Eishes Chayil at all on Shabbos Yom Tov, or Shabbos Chol Hamoed. This was based on an explicit directive of the Rebbe Rayatz that one is not to say it and that so was the custom of the Rebbe Rashab and the Rebbe Maharash, although there were some years in which they said it, but this is not relevant for others. There is a reason of the Baal Shem Tov recorded regarding this matter. [Rebbe in Reshimos Hayoman 4:12 and 22, p. 173; See Hayom Yom Hamevuar p. 419] Practically, the final directive of the Rebbe was to say it quietly, as recorded in the updated printing of Hayom Yom.

Other opinions and customs: Some Poskim rule that the Mizmorim of Shalom Aleichem, Ashes Chayis, Askinu Seudasa, are not to be recited on the night of the Seder in order to be able to begin the Seder right away. [Vayaged Moshe 13:2; See Piskeiy Teshuvos ibid] Others say that the custom is to never recite the above paragraphs on any night of Yom Tov, even if it coincides with Shabbos. [Alef Hamagen 583:1] Otehrs say that the Mizmorim are to be recited regularly [aloud]. [Mateh Efraim 583:1; Likkutei Maharich 3:40; Kaf Hachaim 583:3] Seemingly, the Chabad custom of saying it quietly is a compromise between the various opinions.

Singing Azamer Bishvachin: Some Poskim rule that the song of Azamar Bishvachim is not to be sung when Shabbos coincides with Yom Tov. [Mateh Efraim ibid] Others, however, write that it is to be sung. [See Kaf Hachaim 583:3] Regarding the general Chabad custom of singing these Zemiros-See Sefer Haminhagim p. 29 in the footnotes that it was not always sung by the Rabbeim.

[9] Seemingly, this is due to what was explained in the previous footnote, that the original Chabad custom was not to say it at all, and thus no mention of it was made in the Rebbe’s Haggadah. However, in accordance to the final directive, one is to say it.

[10] Admur 473:5; Michaber 473:1

[11] Siddur Admur; Admur 271:19

[12] The reason: This is said in order to fulfill the obligation of Vayechulu on behalf of one’s children and household who were not present in Shul and thus did not hear it being said by the congregation after the Davening. [Admur ibid]

[13] Siddur Admur; See Admur 487:3 regarding Shemoneh and the same applies regarding Kiddush, as brought in M”A 487:2 that Kiddush is even more severe, and M”B 487:2

[14] See Admur 487:3; M”B 487:2; Piskeiy Teshuvos 473:2; 487:4

[15] Admur 487:3 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[16] Admur 487:1 regarding Shemoneh Esrei; M”B 487:2 that the same applies for Kiddush

[17] This is not considered as if he is adding to the four cups of wine, as he is obligated to say Kiddush, and has not fulfilled his obligation from the current Kiddush recited. [See Seder Hearuch 52 footnote 15]

[18] Admur 487:3 in parentheses; Rama 487:3; Beis Yosef 487 in name of Orchos Chaim

[19] 2^nd opinion and conclusion of Admur 487:3 [that it is proper to not repeat the blessing due to Safek Brachos Levatala] regarding if did not mention Shabbos in concluding blessing but mentioned in middle of Shemoneh Esrei and the same applies for Kiddush; Kneses Hagedola 487; Chok Yaakov 487:4; M”A 487 regarding if mentioned in conclusion but not in middle

Other opinions: Some Poskim rule that if one did not conclude Mikadesh Hashabbos Viyisrael Vihazmanim, which mentions both Shabbos and Yom Tov, then he does not fulfill his obligation of Shemoneh Esrei [or Kiddush] even if he mentioned Shabbos in middle of the paragraph. [1^st and Stam opinion in Admur ibid; Elya Raba; M”B 487:2;]

[20] Admur ibid; Vetzaruch Iyun if he read the Shabbos Kiddush for the main paragraph, and then concluded Mikadesh Hashabbos Viyisrael Vihazmanim, if he is Yotzei. Seemingly, however, according to the 2nd opinion ibid he would be Yotzei.

[21] The custom of Yizkor on Yom Tov is first mentioned in 621:14 regarding Yom Kippur; Regarding other Yomim Tovim: Nitei Gavriel Aveilus 2 78:4 that so is custom even though there is no known source for this in Poskim [See there footnote 11]; The following Poskim mention the custom of reciting Yizkor on Yom Tov: P”M 547 A”A 2; Kav Hayashar 86; Yalkut Hagershoni 621:2; Betzel Hachochmah 4:119

[22] Sefaradi communities do not recite Yizkor.

[23] Implication of Kitzur SHU”A 133:21 who does not differentiate in this matter; Custom of some brought in Shaareiy Ephraim 10:31 and in Pischeiy Shearim ibid 33 that so was the custom of the Arugas Habosem and so is the custom in his own Beis Midrash; Mateh Efraim 621:2; Lashon Chachamim 28; Darkei Chaim Veshalom 804; Luach Eretz Yisrael; Darkei Chesed p. 137; Otzer Minhagei Chabad Leil Shavuos 47; Luach Devar Yom Beyomo of Belz; Halichos Chaim [Halbershtam] Shevi’I Shel Pedsach 7; Nitei Gavriel 78:9 that so is the custom in our communities; Piskeiy Teshuvos 284:14; See Encyclopedia Talmudit Vol. 8 Erech Hazkaras Neshamos p. 607; See regarding the custom of previous times to say Yizkor on every Shabbos: Admur 284:14; Rama 284:7; Shivlei Haleket 81; See Piskeiy Teshuvos 284:14; Nitei Gavriel 78:1; 79:18-20; See regarding the custom of no longer saying Yizkor on every Shabbos: Yizkor on Shabbos was Omitted from Admur in Siddur; Nimukei Orach Chaim 284:2; Maharam Brisk 2:52; Betzel Hachochmah 4:121; Ketzos Hashulchan ibid regarding first year, although he does record the custom before the Yahrzeit; Igros Moshe 2:74, however, does record this custom; See Piskeiy Teshuvos ibid and Nitei Gavriel 78:3 [See there also regarding Hashkava, Keil Malei Rachamim]

The reason: Contrary to popular belief, not only is there no prohibition to recite Yizkor on Shabbos, but furthermore, the custom used to be to recite Yizkor on every Shabbos for all souls within 12 months from death, or by the Shabbos prior to the Yahrzeit. The reason it is allowed on Shabbos is because Yizkor is not considered a supplication, which is forbidden on Shabbos, but rather a blessing, and is thus allowed. Now, although we are no longer accustomed in doing so today, nonetheless, no prohibition exists, and hence we recite Yizkor even when the last day of Yom Tov falls on Shabbos. Nonetheless, in previous times there were many communities who extended the custom of no longer saying Yizkor on Shabbos even to when the last day of Yom Tov fell on Shabbos. Now, while this custom of not saying Yizkor when Yom Tov falls on Shabbos is recorded in previous Poskim as being a custom of some communities, practically the more recent Poskim of today conclude that the widespread custom is to recite it, as is allowed according to the letter of the law.

Other opinions and customs: Some Poskim record that the custom is not to recite Yizkor when Yom Tov falls on Shabbos. [Shaareiy Ephraim 10:31 that so is the custom; Custom of some, brought in Nitei Gavriel ibid; Teshuvah of Hisorerus Teshuvah]

[24] Admur 296:10; Rama 296:2

[25] As at that time the beer is more beloved to a person than is wine. [ibid]

Other Opinions: Some Poskim rule based on Kabala that one is to always say Havdalah over wine rather than other beverages even if the beer is more beloved. [Kaf Hachaim 296:26]

[26] Otzer Minhagei Chabad Pesach p. 238