Birkas Hailanos
Birkas Hailanos is recited during the month of Nissan when seeing a blossoming fruit tree. This is relevant only if one can see the buds (the white flower) from which the fruit will grow from.
Customs vary as to how many trees one should see in order to recite this Bracha. Some are of the opinion that one can say it when seeing two trees even of the same kind. Others contend that the two trees should be of different fruits.
Lehalacha, the Bracha can be recited when seeing even just one fruit tree.
Some are Mehader to recite the Bracha on the trees in fields or orchards. Lehalacha, the Bracha can be said on any tree including those that grow in the yard.
One can be lenient to recite the Bracha on a tree that grows in a flowerpot, as long as there is a hole in the base (עציץ נקוב).
The Bracha can be recited Lechatchila, even after the buds have fallen off and the fruits have started to grow, as long as the fruits are not yet edible.
If one did not recite the Bracha upon the first time seeing the buds on the tree, it can be recited when seeing it a second time, as long as there are still flowers blossoming. However, if the flowers have already fallen off and the fruits have started to grow, a Bracha cannot be recited.
The Bracha can be recited either during the day or at night, as long as the trees are clearly visible.
Strictly speaking, the Bracha can be recited on Shabbos and Yom Tov, however,
some are stringent in the matter.
Women also recite this Bracha (since it is not bound to a fixed time).
Places that need Bedikah
Bedikas Chametz must be done in all the places that Chametz could have been brought, even only occasionally.
A room that was cleaned still requires Bedikah, and on the night of Bedikas Chametz (the 14th of Nisan) it is difficult to check the entire house. Lechatchila, a practical solution would be that after cleaning each cupboard [within 30 days prior to Pesach], it should be checked with a candle (or a flashlight/torch) in all the corners. This will exempt him from checking it on the night of Bedikas Chametz (see below paragraphs 125 and 131 for more Dinim regarding Bedikas Chametz).
There is no obligation to get rid of pieces of Chametz smaller than a Kezayis if they are soiled [even just mildly and still fit for human consumption], Therefore one can spray some cleaning agent on crumbs of Chametz to soil them and there is no need to actually remove them.
Pieces of Chametz in cracks and crevices that are inaccessible, and similarly any Chametz that is accessible only by dismantling something, one is not required to trouble oneself to get to the Chametz to destroy it. It shares the same Halacha as Chametz that is under a pile of rubble.
Crumbs of Chametz on the floor that are trampled on ['Peirurim Hanidrosim'], do not require collecting and destroying. Therefore, there is no need to do Bedikas Chametz on the floor. Nevertheless, Chametz in the corners of the house which are not stepped on, should be sprayed with a cleaning agent. See more detials regarding the floor below page 8.
The kitchen
The kitchen requires extra attention when cleaning for Pesach for the following reasons:
- It is a typical place to find Chametz.
- The sinks, countertops and certain appliances that will be used over Pesach require Koshering. Therefore extra attention must be given to the kitchen to ensure that it is Chametz free and will be Kosher for use on Pesach.
Cooking and baking appliances
Gas-stove (glass, metal or ceramic)
Lechatchila, it is advisable to designate a separate cooking range for Pesach, or at least to have new grates used only for Pesach. The Chametz stovetop should be covered, and the Chametz that may be stuck to it should be sold to a non-Jew.
If one does not have a gas range specifically for Pesach, he will need to Kasher the grates. This done by cleaning them thoroughly with a cleaning agent so that any remaining crumbs will become somewhat spoiled (even if they are still edible), and he must then do 'Libun' with fire. This is done by moving a blowtorch over the grates. Each area that one goes over must become red hot ('Libun Chamur'). Alternatively one could place the grate on the gas flame, and when the area above the flame gets red hot he should move it along with a plier so that the next part of the grate gets red hot, until the whole grate was heated by the fire[1]. Since it is difficult to make the grates red hot, it is advisable to be Machmir and after carrying out the above procedure he should wrap the grates with thick aluminium foil.
If the grates and the whole surface of the stovetop are covered well with thick aluminium foil, one can be lenient and not to do Libun at all,
Burners should be cleaned well with a cleaning agent and then the flame should be switched on for a few minutes.
The area of the stovetop should be cleaned thoroughly and covered with thick aluminium foil. It is preferable to first do Hag'alah by pouring boiling water from a Kli Rishon over them.
The cover of the stove should be cleaned and covered with thick aluminium foil.
The knobs of the stove should be thoroughly cleaned (gentle grease removers that clean well are available and the knobs will not get damaged). Some are Mehader to also cover them with aluminium foil.
Electric stovetops made of metal
Lechatchila it is advisable to have a separate stovetop used only for Pesach.
If this is not feasible, he should clean the stove thoroughly with a cleaning agent, and then switch it on the highest temperature for one hour. If possible, one should then cover it with thick aluminium foil.
The knobs of the stovetop should be cleaned thoroughly as above.
Some are Mehader to also cover them with aluminium foil.
Electric stovetops with a glass covering/ceramic stove.
These items cannot be Kashered for Pesach[2].
Lechatchila, it is best to use a stove that is for Pesach use only.
However, if one covers the stove with thick aluminium foil [100 microns thick] - it is satisfactory.
Induction stove
It cannot be Kashered for Pesach and Lechatchila, one should separate a stove for Pesach use only.
However, in case of need, one can cover the stove with a silicon surface. He must ensure that the silicon fully covers the stovepot. The edges of the silicon must be well sealed so that no liquids could seep beneath the silicon covering.
The cabinet above the stove
A cabinet above the stove that absorbs cooking vapour, should be cleaned thoroughly. The bottom of the cabinet which is facing the stovetop should be also covered with aluminium foil.
The range hood should be covered with aluminium foil.
Electric Hot-Plate (פלטהחשמלית)
Lechatchila, it is advisable to use a separate electric hot-plate for Pesach use only.
If one does not have a different one, he should clean the electric plate thoroughly with a cleaning agent, and then turn it on for an hour (there are some who are Mehader to also pour boiling water over it from a Kli Rishon), and afterwards cover it with thick aluminium foil.
Cooking oven
There are some who are lenient and contend that one can be Machshir an oven for Pesach after waiting 24 hours from the last time it was used for cooking. The oven should then be switched on the maximum heat for one hour. Even after having done as above, it is still optimal to cover any Pesach food being cooked therein.
Nevertheless, many are Machmir to not allow an oven to be Kashered for the following reasons:
- In order to Kasher, Libun Chamur needs to be done which is close to 500 degrees Celsius, while a standard oven reaches at most between 250-300 degrees.
- Many ovens have a door made of glass, and according to the Rama it cannot be Kashered.
- The gaskets on the door are considered to be as plastic, and we are Machmir not to Kasher plastic neither by Hag'alah nor by Libun Kal.
- The walls of the oven compartment are made from enamel which we are Machmir not to Kasher or use on Pesach [see Sha'ar Hatziyun סימן תנ"א ס"ק קצ"א].
For all the above reasons, one should not rely on Kashering a standard oven, rather he should seal it for the duration of Pesach and when selling his Chametz he includes any crumbs that may have remained stuck to the oven.
One who wants to be Mehader and not rely on selling the crumbs, can check the oven superficially for any crumbs of Chametz that might be there. Alternatively, he can render the crumbs invalid by turning on the oven and burning them out.
The oven should be moved to check beneath it, since Chametz could have fallen there.
Self-cleaning oven (pyrolytic)
There are ovens that have a self-cleaning cycle in which the heat reaches 500 degrees Celsius. This is considered 'Libun Chamur'. One must note that not all companies are similar, and there are some ovens that even though the center of the oven reaches this temperature, the sides do not. Therefore, even someone who has such an oven should not be lenient to use it for Pesach until he has verified the facts and consulted his Rav.
Electric kettle or urn
Lechatchila, one should not use an electric kettle on Pesach that was used throughout the year for the following reasons:
- Sometimes tangible Chametz such as bread or pita etc. was placed on the lid to warm it up, and it may now require Libun. Since Libun could l damage the lid, Hag'alah cannot be done on it out of concern that he will not Kasher it properly in order not to damage the utensil.
- Sometimes one pours from the kettle directly on noodles, groats, etc. and the steam is hot enough to cause Bliyos. This would then require Hag'alah to be done, which is not practical, since many hold that Hag'alah cannot be done on plastic.
- In many cases there is a layer of stone sediment in the kettle, and there are Poskim who hold that in such a case Hag'alah will not help.
- In addition to all the above, sometimes crumbs are stuck inside the kettle which are hard to notice and remove.
The Din of an electric urn is similar to that of a kettle due to the above-mentioned reasons.
Microwave oven
There are some who are of the opinion that a microwave oven can be Kashered for Pesach in the following manner: after waiting 24 hour since last using the oven, a cup filled with water should be placed inside and the microwave should be turned on for a quarter of an hour. However, even according to those who approve of the above leniency, nevertheless after Kashering, the food should preferably always be covered whilst being heated.
Nonetheless, many are strict and consider a microwave oven as something that cannot be Kashered for Pesach since it does not get hot enough to be considered 'Libun Chamur'. In addition, these ovens usually have glass and plastic parts, which according to many Poskim cannot be Kashered.
Toaster
A toaster cannot be Kashered for Pesach since it does not reach the heat of 'Libun Chamur'. In addition, it is extremely difficult to take out the crumbs from all the nooks and crannies.
A press-toaster, is coated with Teflon which cannot be Kashered.
Refrigerator and freezer
All the parts of the refrigerator and freezer should be thoroughly cleaned, and afterwards checked for Chametz. If there are parts that can be taken apart, one should do so prior to their cleaning.
The gaskets in the refrigerator (especially from the lower door) are prone to have crumbs in them. They should therefore be cleaned thoroughly and all accessible Chametz must be removed, see footnote[3].
Surfaces that are screwed in to the refrigerator do not require dismantling, and those places are exempt from being checked.The reason is that even if Chametz entered that area, it is considered Chametz that is buried. It is best to pour a cleaning agent over the area [if it will not cause damage to the refrigerator or freezer] to make any remaining crumbs unfit for eating.
After cleaning and checking the refrigerator or freezer, the shelves should optimally be covered before placing the Pesach foods on them.
Working surfaces
Sinks and faucets/taps
Sinks made from ceramic/pottery/porcelain that cannot go through the process of Hag'alah (since Hag'alah cannot be done on ceramic materials); if one is not planning to use the sink, it is sufficient to clean them ensuring that no Chametz is clinging to them. However, if one is planning to use the sink, it must first be cleaned thoroughly with a cleaning agent and then one should place an 'insert sink' for Pesach inside it.
Stainless steel sinks - should be thoroughly cleaned with a cleaning agent[4] and then an 'insert sink' for Pesach should be placed inside. If however one wants to use the sink itself, the following procedure has to be followed:
Clean the sink thoroughly.
Wait 24 hours without using it for anything hot.
"Kashering" it. The way the Kashering is done is as follows;
According to the Shulchan Aruch - pouring boiling water from a Kli Rishon is sufficient.
According to the Rama [סימן תנ"א סעיף ו'] - this is insufficient[5] since there are instances that hot solid foods are poured into the sink, e.g. pasta etc. which would then requires the sink to undergo proper Hag'alah, i.e. to put it inside a Kli Rishon (which is obviously not possible). Merely pouring hot water from a Kli Rishon into the sink is not sufficient. Therefore, the Kashering needs to be done by pouring from a Kli Rishon whilst passing an “Even Milubenes” over the sink. A clothes iron can be used as an Even Milubenes, by moving the hot iron over the (dry) surface of the sink whilst pouring the water.
The faucet/tap; there are instances that it was exposed to hot Chametz e.g. boiling hot steam rising from pots that contained Chametz, or boiling water pouring from the faucet/tap into pots that contained Chametz. Therefore the faucets must be Kashered as follows:
Wait 24 hours without using the hot water.
Turn on the boiler, so that during the Kashering process the flowing water will be at its maximum heat.
Open the hot water faucet/tap and wait until the running water is at its maximum heat.
When the above stage has been attained, simultaneously pour boiling water from a kettle on the outside surface of the faucet/tap.
Ceramic or marble countertops
Lechatchila one must wait 24 hours without placing anything hot on the counters, and then do Hag'alah on the countertop[6]by pouring from a Kli Rishon [either from a Chametzdige or a Pesachdige kettle, preferably from a Chametzdike] and then covering the counters with vinyl countertops (p.v.c.) or with thick aluminium foil. If this is not feasible, then the Hag'alah should ideally be done by pouring from a Kli Rishon whilst passing over the surface an Even Milubenes as explained above.
The ceramic wall (backsplash), which is exposed to hot Chametzdige steam, should be cleaned well and any greasy remains should be removed. Afterwards it should be covered with aluminium foil or the like .
A stand for drip drying dishes
A drip-dry stand, needs to be thoroughly cleaned, and checked to verify that there is no Chametz stuck to it. Many people buy new ones for Pesach, since the dishes that are used for food come into contact with the stand.
Kitchen furniture
Kitchen cabinets/cupboards
Shelves that will be sold to a non-Jew, do not need Bedikah, as long as there is no recognizable Chametz present.
Shelves that will be used over Pesach, must be thoroughly cleaned using an efficient cleaning agent [once the crumbs become somewhat soiled, even if they are still edible for human consumption, it is sufficient since they are less than a Kezayis]. Special attention is required to get to all the corners. Lechatchila, the shelves should then be covered.
Table and chairs
The table should be thoroughly cleaned, paying special attention to clean the underside of the table. The table used for eating or preparing food etc. should only be used when covered with a tablecloth. Lechatchila, one should cover it with aluminium foil, a sheet of paper or vinyl covering and the like, and then place a Pesach tablecloth over it.
Chairs should be thoroughly cleaned, especially the high-chair of infants, since it is full of crumbs in all its nooks and crannies.
Dishes and electrical appliances
Nowadays most people have an array of many different containers for storage, as well as dishes and appliances for preparing food. These include, mixers, blenders, food processors and grinders. There is much to expound upon as to how they should be cleaned. However, since most people have different containers and dishes for Pesach, it is irrelevant to expound on the matter. [All Chametz dishes and containers should be stored, and the crumbs inside should be sold to a non-Jew].
The kitchen floor
The floor under the oven and the refrigerator should be cleaned, since it is very common for Chametz to fall there. (see below under the heading 'Floors'). However, one can include these areas (under and behind the refrigerator/oven) in the Mechiras Chametz, which will then absolve one from the obligation to do Bedikah. In addition, if it is difficult to move the oven/refrigerator, we can consider the area beneath them as a place that the Chametz is unreachable (like Chametz under a collapsed structure) which is deemed inaccessible, and therefore one is not obligated to destroy this Chametz.
A baby bottle
It is advisable not to rely on cleaning and Kashering baby bottles that were used for milk substitutes and porridges. New bottles should be purchased for Pesach.
The bedroom
The beds
Bedikas Chametz should be done under the mattresses and the beds.
Closets and chests of drawers
Closets and chests of drawers require checking if there is a possibly that they were used whilst handling or eating Chametz. Examples include: the clothes or towels shelves that people might go to during the meal to change an item of clothing or bring a new towel that got dirty. (Any place and cupboard that children have access to, needs to be checked!).
When checking, it is sufficient to remove any recognizable Chametz, and to go over the area using a cloth with cleaning agent that will spoil any crumbs that might be there. Once they are unpalatable, there is no longer any obligation to remove them.
Cupboards that reach to the floor and there is no access to the floor beneath them (unless the cupboard is actually moved from its location), the floor space underneath them do not need to be checked. In case the cupboards have a bottom drawer that can be removed, one should pull it out in order to gain access the floor beneath it and check it.
Clothes
Pockets of garments must be checked, especially those of children. A piece of good advice is, to wash the clothes before Pesach with the pockets turned inside out. This will exempt them from requiring checking. (If the pockets were not turned inside out, it is not sufficient just to wash them, because sometimes they contain wrapped up Chametz).
Pocketbooks/attaché cases
Cases need to be checked, because it is very common that Chametz was left inside. If possible, they should be laundered. If these items are included in the sale to the non-Jew, it is preferable to first remove any visible Chametz and the cases do then not need to be laundered.
Children's room
Beds
Bedikah should be done under the mattresses and the beds.
Cupboards and drawers
Cupboards and drawers in children's rooms must be checked wherever children could get to. Regarding higher shelves that children cannot reach, if it is unusual to go there whilst eating, they do not require checking.
Toys
Toys that are being sold to a non-Jew, do not require checking.
Board games that will not be played with on Pesach, should optimally be sold to a non-Jew. If one wants to use them on Pesach, he must check the pieces of the game and the box (it is proper that on Pesach these games should not be played with in a place where there is food, such as on the table or on the counters in the kitchen).
Games made from plastic that will be used over Pesach, should be washed in the washing machine. The pieces can be placed in a net bag, or wrapped up in a sheet or pillowcase. Even if there are crumbs of Chametz, they will become spoiled, and hence there is no obligation of Bedikah and Bi'ur.
Briefcases/schoolbags
Briefcases and schoolbags, should be checked, since it is very common to find Chametz inside them. It is preferable to launder them if possible. If one sells them to a non-Jew, it is optimal to remove any recognizable Chametz, but there is no need to launder them.
The dining room/living room
Table and chairs
The table should be cleaned thoroughly, and used only with a tablecloth. It is proper Lechatchila to first cover the surface of the table with silver foil, paper, a nylon tablecloth or vinyl covering, and then to cover it with a table cloth.
The chairs should be thoroughly cleaned, especially an infant's high chair since it is common to find crumbs in all its nooks and crannies. Crevices of the chairs that may have in them crumbs of Chametz; it is proper where possible to spray them with a cleaning agent to spoil the crumbs.
Couches/sofas
They should be cleaned well, especially in the spaces and deep gaps between the cushions. If it is inaccessible, we can consider those areas as places that has Chametz under a collapsed structure which is deemed inaccessible, and therefore there is no obligation to remove and destroy that Chametz.
Sefarim cupboards
Cupboards and shelves for Sefarim that may have been used whilst eating, must be checked. In houses with small children, one must check all the places that are within their reach since there is room to suspect that they may have put Chametz there.
Sefarim/books
The Poskim argue if someone who is not careful the whole year to avoid eating Chametz whilst reading, as to whether he has an obligation to check Sefarim/books., since crumbs may have fallen inside. Even according to those who are lenient, nevertheless one must be careful not to use them over Pesach whilst eating, and also to be careful not to put them down in places where there is food, such as on the table and on counters.
Benchers
Benchers and Zmiros are difficult to clean. They should be sold to a non-Jew and special Pesach ones should be used.
General
Floor
The floor does not need to be checked, because the crumbs on the floor are constantly being trodden on and are therefore considered unpalatable. The corners of the room where people do not usually walk, must be checked. However, if one washes the floors with a cleaning agent, the crumbs in the corners become unpalatable, hence there is no obligation to do Bedikah and Bi'ur.
Windows and shutters
There is no need to clean the windows and the slats of the shutters. However, Chametz could be found in the tracks of the shutters, and they should therefore be cleaned ensuring that all recognizable pieces of Chametz are removed. Afterwards one should spray the tracks with a cleaning agent in order to spoil any crumbs that might still be there.
Storage areas [e.g. a 'Boidem'] are usually not used with Chametz, therefore there is no obligation to do Bedikah, unless one knows that it was used to store Chametz.
Telephone and Computer
Electronic devices that are used whilst eating, such as phones or computers, must be cleaned since Chametz might be stuck to them. Often Chametz is found between the keys of the keyboard. It is sufficient to turn it upside down and shake it well. There is no need to take it apart.
Jointly owned areas
The staircase
A building that has a spacious entrance hall (lobby), needs to be checked from Chametz. The floor of the staircase does not need Bedikah, besides in the corners where people do not walk. If the floors are washed thoroughly with a cleaning agent, then all the crumbs also in the corners become spoiled, and therefore there is no Chiyuv Bi'ur on them. However, if on Erev Pesach one eats in the staircase and the floor is not going to be washed afterwards, Bedikah must be done in all the corners that people do not walk there.
Service cabinets (for electricity, gas and water meters) require checking, since sometimes people store things inside them for short periods and later forget about them. In addition, children sometimes put sandwiches and the like inside. However, since crumbs there are usually unpalatable, it is sufficient to remove just the big pieces of recognizable Chametz.
Mail boxes that are accessible to children require Bedikah.
Room of the garbage cans
Throwing litter in the garbage is not considered as Bi'ur Chametz, therefore one must not throw Chametz into the joint garbage bin after the last garbage removal prior to Bi'ur Chametz. One should inform the neighbors of the last time the garbage will be collected before Bi'ur Chametz in order that they should not throw Chametz into the bins after that time. Someone who has reason to believe that one of the neighbors will not be careful in the matter, must declare ownerless his ownership in the garbage bins and in the area around them. This should be done in front of three people.
The yard
An open yard where animals or birds are commonly found, does not need Bedikah. However, if one knows that Chametz was eaten there from the night of Bedikas Chametz and on, it must be checked. It is very common that the residents send young children to eat in the yard after Bedikas Chametz on the day of the Bi'ur, therefore they must remember to check the yard afterwards again.
Places and holes in the yard that are inaccessible to birds, require Bedikah.
The air-raid shelter
An air-raid shelter that may be have in it Chametz must be checked or rented to a non-Jew. This must be done with the agreement of all the neighbors (one neighbor cannot rent just his part without the agreement of all his fellow neighbors). In a building where all the residents are religious, the Vaad Habayit can rent the air-raid shelter to a non-Jew. If the rental cannot be facilitated, one must be Mafkir his part in the shelter in front of three people.
Hag'alas Keilim
Instructions for the one doing Hag'alah and for the public.
[see the beginning of this leaflet for additional Dinim regarding Kashering the house for Pesach]
If possible, one should buy new pots for Pesach and not rely on doing Hag'alah on the Chametzdige pots used throughout the year (see פסחים ל' ע"ב ומ"ב סימן תנ"א ס"ק י"ט).
If this is not feasible, the pots he is going to Kasher should not be used for 24 hours prior to the Hag'alah. Lechatchila they should also be cleaned more than 24 hours prior to the Hag'alah (מ"ב סימן תנ"ב ס"ק כ'). Some refrain from using the pots three days prior to the Hag'alah (ביה"ל סימן תנ"ב).
Hag'alah should not be done if the pot is not properly clean. This means that all noticeable dirt or rusty flakes must be removed.
Pots with cracks or folds cannot have Hag'alah done to them unless first Libun Kal is done to these areas.
Pots with handles: if the handles can be removed, this should be done prior the Hag'alah, and the handles must be Kashered as well. If the handles cannot be removed, Libun needs to be done in the place where they are connected to the pot. Often this could cause damage to the handles, in which case Libun is not an option and new pots must be obtained for Pesach.
Likewise, knives that are made from two parts and there is a gap where they are attached, require Libun Kal. As above, if they may get damaged, there is no solution for Kashering them.
Cups that are used only for cold drinks, although they have cracks, one can be lenient to do Hag'alah. According to the opinion of the Shulchan Aruch, since most of their use is with cold drinks, it is sufficient to just wash them. Even for Ashkenazim, if they know for sure that the cups did not come in contact with any hot Chametz (and no Kovush occurred), then it is sufficient to just wash them.
A utensil that is coated with teflon or any type of ceramic coating and the like, cannot have Hag'alah done to it.
Baking pans/tins, cannot be Kashered for Pesach.
A plastic dish that absorbed Chametz from a Kli Rishon or from Iruy Mi'Kli Rishon, cannot have Hag'alah done to it.
Hag'alah cannot be done on glass or crystal dishes.
If Hag'alah is done on a few dishes together, they should not be touching each other. Therefore, Hag'alah should not be done on many dishes together. If there is no other option, one must shake the basket well whilst in the boiling water to ensure that the dishes were separated whilst in the boiling water.
Hag'alah for Pesach must be done in a pot that is Kosher for Pesach. If no such pot is available, the pot one wishes to use must first be Kashered. The way to do this, and the way to do Hag'alah on the pot which was used for Hag'alah on other dishes if the latter pot will also be used for Pesach, will be explained below.
Details of Hag'alas Keilim and dishes that Hag'alah cannot be done on them.
As mentioned above, Hag'alah should be done in a pot that is Kosher for Pesach. If a Chametzdige pot is going to be used, the following procedure should be done in order to first do Hag'alah on the pot itself: The pot should be filled with water and put on the fire until the water boils and is bubbling. Since the water needs to flow over the sides of the pot, one should boil up a Chametzdike electric kettle and pour boiling water into the pot on the flame until some water overflows. After this, Hag'alah can be done in the water in the pot whilst it is still bubbling, as will be explained in the next paragraph.
When Hag'alah is done on Chametz dishes in a pot that was prepared as above, one should wait until the water boils and bubbles. Then the dishes should be put inside, and left there for about two seconds before removing them. After Hag'alah on a Chametz dish it should be immersed into cold water. Alternatively the dish can be rinsed under running water from the faucet/tap. The placing or rinsing of the koshered utensil in cold water is not Me'akev.
If one wants to use the 'Hag'alah pot' for Pesach, he should do Hag'alah again as explained above in paragraph 104. When he pours boiling hot water into the pot from the electric kettle as explained, either a Chametz or Pesach kettle can be used [preferable a Chametz one].
The Shabbos Ha’Gadol Drasha
This year the Drasha from the Rav is given on the earlier Shabbos that falls on the 7th of Nissan.
On Motzei Shabbos "Vihi Noam etc. Ve'ata Kadosh etc." is said as usual throughout the year.
Taanis Bechoros/the fast of the first-born
The Bechorim fast on Erev Pesach. This applies both to a Bechor from one's father or from one's mother.
This year the fast is brought forward to Thursday.
Women and girls do not fast; this is the custom of Sephardim as well.
If the Bechor is less than thirteen years old, his father fasts for him.
Someone who has a headache or an ache in his eyes does not need to fast.
Taanis Bechoros does not need to be verbally accepted prior to Erev Pesach since it is obligatory.
The Poskim debate as to whether a Bechor may eat at a Se'udas Mitzva. The custom today is to be lenient and eat at a Siyum Masechta.
Even one who did not finish the Masechta but just heard the Siyum and joined in the Se'uda does not need to fast.
Even if he only heard the Siyum but did not eat from the Se'uda, he is not obliged to fast. (It is unclear what the Halacha is if he just heard the Siyum over the phone).
Whoever participated in the Se'udas Siyum but did not hear the actual Siyum, can nevertheless be lenient to eat.
Bedikas Chametz and Bi'ur
Bedikas Chametz this year
When Erev Pesach falls on Shabbos, the time to do Bedikas Chametz is on Thursday night.
Davening, Melacha and Eating prior to the Bedikah
After Tzeis Hakochavim one should daven Maariv and then check for Chametz. This is to fulfill the rule of 'תדיר ושאינו תדיר - תדיר קודם'. However, if one is planning to daven Maariv later, he can do Bedikah and daven afterwards.
From a half hour before Tzeis Hakochavim (from Shkiah) it is prohibited to do any work that is time consuming (see further details in סימן רל"ב סעיף ב'). It is also forbidden to go into a bathhouse.
Eating prior to Bedikah
It is prohibited to eat more than a Kabeitza of bread, Mezonos or intoxicating drinks. Tasting (Te'ima) - eating a small amount is permitted. The definition of Te'ima is: Eating bread and Mezonos less than a Kabeitza. Fruits, vegetables and snacks that are not from grain, even a large amount. Drinks that are not alcoholic, even a lot is considered Te'ima - tasting and is permitted.
This year the firstborn fast on Thursday. If due to the fast it will be difficult for him to check for the Chametz on Thursday evening after the fast, he may eat a little prior to the checking. Alternatively he can appoint a Shliach to check on his behalf, and he may eat as soon as the fast ends.
The Bi'ur Halacha writes that Te'ima is only allowed during the half hour period prior to Tzeis Hakochavim, but once the actual time of Bedikas Chametz has arrived, one may not eat even just a small amount.
If he started learning Torah before Shkiah, it is permitted to continue until Tzeis Hakochavim. At the time of Tzeis Hakochavim one must stop learning, even if he started before sunset (Shkiah).
Additional Halachos of Bedikah
The house must be cleaned before the Bedikah.
It is customary to hide ten small pieces of Chametz so that the one doing Bedikah will find them and burn them. As explained above, any place that was cleaned does not need Bedikah and Bi'ur. Since nowadays all the cabinets and cupboards were already cleaned with cleaning agents prior to the Bedikah, therefore one is required according to the Halacha to place ten pieces of bread. The Bedikah is done with a candle (or flashlight/torch) on the night of Bedikas Chametz in these places. See below paragraph 131.
The pieces should preferably be less than a Kezayis, except for one piece which should be a Kezayis. Care must be taken not to forget where the pieces were placed. (It is advisable to write down where the pieces of Chametz were put).
One should wash one’s hands before the Bedikah for cleanliness.
We make a Bracha prior to the Bedikah בא"י אמ"ה אקב"ו על ביעור חמץ . One should have in mind that the Bracha should also cover the Bitul which will be made after the Bedikah, as well as on the burning and the Bitul which will be done the next day.
One should refrain from talking until the Bedikah is completed. After starting the Bedikah, he may speak if it connected to the Bedikah.
The Bedikah should be done with a wax candle. Areas in which it is difficult to perform Bedikah with a candle (such as the car etc.), a flashlight/torch should be used.
One who already searched for Chametz in areas that were cleaned a few days before Pesach, should do the Bedikah on the night of Bedikas Chametz in areas that were not yet checked. In addition, one should go over the house in general to ensure it was cleaned well and the Chametz was removed from the entire house.
After the Bedikah was completed in the house, he should then check in the car, office etc. Optimally one should refrain from talking until all those areas are also checked. Even if one did speak, another Bracha is not said.
After the Bedikah one should recite the Nusach of Bitul Chametz (Kol Chamirah).
However, since it was formulated in Aramaic and the nullification must be understood by the one saying it, those who do not understand Aramaic should say this English translation instead: “All Chametz or leavening which is in my possession which I have not seen or have not removed or whose existence I did not know about, I am nullifying and making void ('Hefker') as the dust of the earth".
Shacharis on Erev Pesach this year
The Maharil writes (brought down in the Mishnah Berurah סימן תכ"ט ס"ק י"ג) that one should daven Shacharis early on Erev Pesach so that one could finish eating Chametz before the end of the 4th hour.
When Erev Pesach falls on Shabbos, the above mentioned Halacha is relevant on Shabbos but not on Friday since Chametz may then be eaten the entire day.
On Friday, Shacharis is davenend as usual and Mizmor Lesodah is said. The Ashkenazik custom is to say also Lamnatzeiyach before Uvah Letzion.
Bi'ur Chametz whenErev Pesach falls on Shabbos
On Friday morning all Chametz in one’s possession should be burnt besides for what is required on Friday night and Shabbos morning. It is correct to burn it before the end of the time of Bi'ur Chametz (the 5th hour) as done in a regular year (although one may continue eating Chametz until Shabbos morning). The reason for this is, in order not to lead to mistakes in a regular year. In order to fulfill the Mitzva of burning the Chametz with edible Chametz, it is best not to pour over it any bleach or flammable liquids.
WhenErev Pesach falls on Shabbos, one does not say the Nusach of Bitul Chametz after burning the chametz. It is said on Shabbos before the time of Bi'ur Chametz, nullifying all Chametz whether he is aware of its presence or not. (Those who recite the Yehi Ratzon after burning the Chametz should say it on Friday after he finished burning his Chametz).
One must ensure that the Chametz set aside to be eaten on Shabbos should be wrapped up well in order to avoid crumbs dispersing all over the house. This is especially applicable in a home where there are young children. For this reason one should estimate in good time how much Chametz will be needed on Shabbos, thereby avoiding extra Chametz laying around.
The Halachos relevant to Friday the 13th of Nisan
Melachah, Haircuts, Cutting nails, Laundering, Eating
Certain Melachos may not be done Erev Pesach after midday, However when Erev Pesach falls on Shabbos we follow the same Halachos as on a regular Erev Shabbos.
Therefore, Melachah required for Shabbos or Yom Tov may be done until Shabbos arrives. One should avoid doing other Melachos from midday. One who is lenient until Mincha Ketanah has on whom to rely (see O.Ch. #251).
Cutting nails, haircuts, shaving and laundering may be done until Shabbos.
One may eat as on a regular Erev Shabbos (see O. Ch. #249).
Tevila on Erev Pesach
One should go to the Mikvah on Erev Pesach after midday. However, from an hour before Chatzos is also fine (סי' תע"א ס"ק כ"ב, סי' קכ"ח ס"ק קס"ה).
When Erev Pesach falls on Shabbos the Tevillah done on Erev Shabbos helps also for Yom Tov.
Preparations for the Seder to be done on Erev Shabbos
When Erev Pesach falls on Shabbos the Zeroah placed on the Seder table (on Motzei Shabbos) must be roasted on Erev Shabbos. If this was not done, it may be roasted on Motzei Shabbos before the beginning of the Seder, but one must intend to eat it on Yom Tov day (on the night of Pesach, roasted meat is not to be eaten).
The egg that is placed on the Seder table should be cooked and roasted on Erev Shabbos. The shell should not be removed since peeled eggs left overnight may not be eaten. If it was not cooked on Erev Shabbos, it may be cooked on Motzei Shabbos before the beginning of the Seder. It must be eaten on Yom Tov. If he wishes to eat it during the meal on the Seder night, he may do so since the custom not to eat roasted food applies only to meaty products.
The lettuce for Marror should be checked and washed on Erev Shabbos to ensure it is insect free. They should then be wrapped up in a moist towel to prevent them from withering. They can also be kept in the refrigerator. Care must be taken to ensure that they are not laying in water. If they will lay in water for more than 24 hours they become invalidated to be used for Marror due to the concept of ‘Kavush’, which is considered as having cooked the leaves.
The Charosses should be prepared on Erev Shabbos, but the wine can be added to it on Yom Tov since the Melachah of Lishah (binding) is permitted and the change in color is not considered ‘dying’ the Charosses. If the Charosses was not prepared before Shabbos, one can do so on Yom Tov night if the fruits and nuts etc. are chomped with a Shinuy, e.g. on a table top (and not on a cutting board or a plate) or are cut with a knife into small pieces (and not a grater and the like).
Preparing the salt water: The salt water should be made before Shabbos. If he forgot to do so, he may prepare a small amount on Yom Tov in a way that the majority should be the water and not the salt.
Preparing the Chrein: The Chrein may be grated on Yom Tov using a hand-grater. However, a Shinuy must be employed, e.g. doing it over the table or the counter, or onto an upside down plate. Many prepare it on Erev Shabbos and close the container well to ensure that the strength of the Marror will not be weakened (see M.B. #473:36).
Additional Preparations
A candle should be prepared for the Havdalah on Motzei Shabbos that is included in the Kiddush. See below #194.
All packages and bottles that will be needed over Shabbos and Yom Tov should be opened on Erev Shabbos. This includes the packages and boxes of Matzos.
One must remember to also separate Terumos, Ma’asros and Challah before Shabbos.
The Machzor to be used in Shul on Yom Tov night, should be taken to Shul on Erev Shabbos or on Motzei Shabbos (see below #179).
Any other preparations that will be required on the Seder night should be done before Shabbos for two reasons: (a) to avoid transgressing the Rabbinic prohibition of Hachana from Shabbos to Yom Tov; (b) to avoid any delay in the commencement of the Seder on Motzei Shabbos. See also below #174.
Wearing Yom Tov garments
Yom Tov garments (e.g. the Frack the Avreichim in Eretz Yisroel wear Lichvod Yom Tov) should be worn already Lichvod Shabbos. If he prefers not to wear it during the Seudos since it will become Chametzdig, he can wait with wearing it until he has finished with the Chametz on Shabbos morning.
Candle lighting
The Shabbos candles are lit as usual on a regular Erev Shabbos.
In addition, a Ner Neshama that will burn for approx. 36 hours should be lit to ensure that he has an available lit flame that can be used on Yom Tov to transfer the fire to light the Yom Tov candles or for other Ochel Nefesh requirements.
Shabbos Erev Pesach
The Seudos
Many cook the Shabbos meals in their Pesach pots ensuring that all the ingredients are Kosher Le’Pesach. Care must be taken not to pour the food from the Pesach pots into Chametz utensils. It is best to use disposable dishes or in Pesach dishes. Strictly speaking, one could cook Chametz foods that do not cling to the sides of the pots, and certainly Kitniyos may be cooked (even for Ashkenazim) in Chametz pots. However, there are certain limitations as to how the pots may be washed out afterwards, therefore the above-mentioned option of cooking Pesach food in Pesach pots and using disposable dishes, seems to be the easiest solution.
Many prefer to make Lechem Mishna over Pitot rather than using Challos, since the Pitot do not make so many crumbs. They spread out a plastic one-time tablecloth and after finishing eating the Chametz the plastic tablecloth can be taken with the crumbs and shaken out into the toilet or bathtub. The Seudah is then continued eating from disposable dishes or Pesach dishes, as above.
A Matza can be used as the second bread for Lechem Mishna even though it may not be eaten. Care must be taken that it should not come into contact with the Chametz bread. It can be placed in a bag prior to using it for Lechem Mishna to ensure that it remains Chametz free. One should not use the specially prepared Matzos designated to be used at the Seder, because some Poskim may consider these Matzos to be Muktzeh Machmas Chesron Kis on Shabbos Erev Pesach.
Ways of Bi'ur Chametz on Shabbos
If there are remains of Chametz on the dishes or on the tablecloth, the way to get rid of them is as follows: Any crumbs that can be shaken into the toilet to be flushed away, or into the bathtub to be washed away, one should do so. If there is an Eiruv he can discard the remaining Chametz by throwing it in the public garbage bins but not in the privately owned garbage bins in his building.
If the crumbs are smaller than a Kezayis, it is sufficient to pour over them some cleaning agent to make them non palatable, albeit they are still actually fit for human consumption. If there are pieces the size of a Kezayis or more, he must invalidate them from being classified as a food by pouring over them bleach or any similar substance that is not Muktzeh. After doing so he can discard them as he wishes, even by placing them in the garbage can in his house or building.
If the Chametz is being transported with his hands, he must ensure that he does so before the end of the time allowing Chametz to be eaten (the 4th hour into the day) because afterwards it is rendered Muktzeh since he has no way of making use of it. If in his area there are non-Jews to whom he could give the remaining Chametz to, or animals that may be fed on Shabbos with the Chametz, it does not become Muktzeh until the end of the 5th hour. Crumbs on the tablecloth can be shaken off even after they have become Muktzeh since indirect movement of Muktzeh is permitted in this case (טלטול מן הצד לצורך דבר המותר).
Crumbs on the floor:Strictly speaking, crumbs on the floor are Bateil and do not to be cleaned out. However, it is best to sweep them out using a sponge stick or a broom (only if the floors in that city are paved). They can be swept onto a shovel and discarded. The broom and shovel etc. should then be placed in the secluded place together with the other items being sold to the gentile.
The text for the nullifying and disowning of one’s Chametz (כל חמירא) must be said before the end of the time of Bi'ur Chametz on the Luach. It best if also the housewife and their children say it.
Brushing teeth and rinsing out the mouth
On Shabbos one may not brush one’s teeth with a wet tooth-brush. However, a tooth-brush made with silicon bristles may be used since no squeezing will be involved. Several points must be kept in mind: He should designate a separate toothbrush to be used only on Shabbos. The bristles should not be densely concentrated, rather a little apart from each other. No toothpaste may be used. A person with sensitive gums that bleed when brushing the teeth, must refrain altogether from brushing his teeth on Shabbos.
After eating Chometz, one may rinse out one’s mouth to help remove any remaining crumbs. Mouthwash may be used, but if it needs to be diluted with water one should ideally do so before Shabbos.
Seudah Shlishis
Introduction: a) According to most Rishonim, on a regular Shabbos Seudah Shlishis should take place after the time of Mincha Gedolah (see O. Ch. #291:2). Some contend that the Mitzva of Seudah Shlishis can be fulfilled even during the morning. b) Ideally bread should be eaten for this meal. In a case of need one can be Yotzei with fish or meat. If this option is also not feasible, one can eat fruit for Seudah Shlishis (O. Ch. Ibid:5).
On Shabbos Erev Pesach it is not possible to fulfill both of those Halachos, i.e. to have bread after the time of Mincha Gedolah. Eating Matza is also not an option since it is forbidden to eat Matza on Erev Pesach. In light of the above, it is correct (for Bnei Ashkenaz) to split up the Seudah as followed: Shacharis should be davened early followed by making Kiddush and Lechem Mishna over two Challos or Pitot. After eating the first dish, one should split up the Seudah by then bentching and making an interval for about half an hour. He can learn in that time or go for a short walk. [The idea behind this is to ensure that the next Seudah will qualify for a new Netilas Yadayim and Bracha over the bread and will not be considered an unnecessary Bracha. The time span of half an hour is based on a letter written by the Cazon Ish (part 1 #188), although from the Mishna Berurah (#291:14, #444:8) it would appear that even less than half an hour would suffice. See Chemed Moshe that just going 4 Amos constitutes a valid Hafsek.] After the interval, he washes a second time and makes Lechem Mishna ensuring to finish to eat the Chametz before the final time for eating Chametz as found on the Luach. This method enables him to fulfill the Mitzva of Seudah Shlishis with bread according to those who contend that it can be held in the morning.
The Cholent can be eaten in whichever of the two meals he chooses. Birkas Hamazon can be recited after the final time for eating Chametz.
An additional meal should be eaten without bread after the time of Mincha Gedolah. [to accommodate the opinion brought in the Shulchan Aruch that the Mitzva of Seudah Shlishis should take place only after the time of Mincha Gedolah]
Bnei Ashkenaz who find it difficult to split up the morning meal can follow the same procedure as the Bnei Sefarad, as followed.
Bnei Sefarad do not follow the custom of splitting up the morning Seudah, rather they have a full Shabbos morning Seudah ensuring to finish eating the Chametz in good time and removing any remaining crumbs. Kol Chamira must be said before the end of the 5th hour. They daven Mincha Gedolah and before the 10th hour fulfill Seudah Shlishis with meat, fish or fruit.
If one did not manage to have the meat, fish or fruit before the 10th hour, he can have a small amount after that time but must pay attention not to fill himself up.
Eating on Erev Pesach after the tenth hour
From the tenth hour (a half hour before the time of Mincha Ketanah) it is prohibited to eat even a small amount of cooked food containing Matza. This in order to ensure that he will have appetite for the Matza at the Seder. A small amount of fruit, vegetables, potatoes, meat, fish or eggs may be eaten, but as mentioned, one must make sure not to fill himself up.
Eating cooked Matza on Erev Pesach
Essentially it is permitted to eat cooked Matza e.g. Kneidlach and cookies that were kneaded with Matza meal. Nevertheless, some are stringent and do not eat any foods that have Matza in them.
Those who are lenient and follow the essential Halacha, can eat for Seudas Shlishis cooked Matza etc. until the tenth hour.
It is permitted to feed Matza all day to a young child that is not mature enough to understand what he will be told at the Seder night about Yetziyas Mitzrayim (this is usually until around the age of five).
Seder night that falls on Motzei Shabbos
Wearing Shabbos garments
As mentioned earlier #154, Yom Tov garments should be worn already Lichvod Shabbos. If he prefers, he can delay wearing his Yom Tov garments until after he has finished eating the Chametz on Shabbos morning (but should not delay putting them on until it gets late in the day).
Sleeping on Shabbos Erev Pesach
It is a question as to whether it is correct to verbally declare that one is going to sleep on Shabbos to be fresh and awake for the Seder (See M.B. #290:4).
Preparations for Yom Tov
One may not begin preparations for Yom Tov until the conclusion of Shabbos (Tzeis Hakochavim) and after having davened Ma'ariv with the inclusion of Vatodi’einu. [The declaration of "ברוך המבדיל בין קודש לקודש" also suffices.]
Even just doing an activity that is classified as Tircha is forbidden on Shabbos for Yom Tov. An example would be, to take a food item out of the freezer on Shabbos so that it should be defrosted on Motzei Shabbos. So too, one may not place bottles of water in the refrigerator on Shabbos to ensure that he will have cold water for drinking on Motzei Shabbos. However, items that were used on Shabbos may be returned to the refrigerator since it is considered merely putting things back in their place and is therefore not included in Tircha or Hachana.
Sweeping the floor, tidying the house and washing dishes for Yom Tov are all forbidden until nightfall. However, if the disorganized sink or room etc. disturbs the use of the premises on Shabbos, it may be done since it is considered a Shabbos requirement.
In a case of pressing need when delaying the preparations until after Shabbos will greatly delay the Yom Tov meal, one may do activities that are classified as Tircha (M.B. 667:5). This is only if the product of the activity could come to use on Shabbos. For example, the bottles of water must be placed in the refrigerator early enough that one could enjoy the cold water on Shabbos.
Similarly, the Seder table or the chairs with the pillows (for reclining) may not be arranged on Shabbos for Yom Tov. One must wait until Motzei Shabbos after having said "ברוך המבדיל בין קודש לקודש".
The Machzor should be taken to Shul before Shabbos or on Motzei Shabbos, as above. However, if he will use the Machzor in Shul also on Shabbos, it may be taken on Shabbos (if there is a valid Eiruv) since it is hence considered a need for Shabbos.
Someone invited out for the Seder may transport all that he will need (Matzos, pillows, Haggados etc.) only after Ma'ariv or after saying "ברוך המבדיל בין קודש לקודש".
Lighting the Yom Tov candles
The Yom Tov candles may be lit only after Ma'ariv or after saying "ברוך המבדיל בין קודש לקודש". It is forbidden to strike a match since a new flame may not be lit. One must transfer a flame from an existing source of fire. Preferably, one should lit the candles directly from a burning candle. If this is difficult to attain, a match may be lit by placing it in an existing burning flame, but may not be extinguished. It should be put down in a safe location and let it burn itself out.
The Bracha
There is a discussion in the Poskim as to whether the Bracha recited when lighting the Yom Tov candles should follow the same procedure as when lighting the Shabbos candles (to first light and then recite the Bracha), so as not to differentiate between Shabbos and Yom Tov, or the Bracha should be said before the lighting (עובר לעשייתן). The final Halacha would seem to opt for the latter option to first recite the Bracha (see M.B. #263:27).
Shehecheyanu
Some women have the custom to reciter Shehechyanu when lighting the candles, whereas others wait until hearing (or reciting) Kiddush. Someone who has no fixed custom should hear (or recite) the Shecheyanu at Kiddush.
Women who already recited Shehecheyanu when lighting, omit Shehecheyanu at Kiddush. If they are listening to Kidush recited by someone else (e.g. her husband), there is a doubt as to whether they may answer "Amen" to his Shehechayanu since it might constitute a Hefsek. It would seem that it is correct for them to answer "Amen" since the Bracha is also to cover the additional Mitzvos performed on the night of the Seder.
If there are wax remains in the candlesticks, or a metal disk from the Neronim lit before Shabbos which interfere the placing of the Yom Tov candles, they may be removed even by hand. Although the wax remains and the disc are Muktzeh, nevertheless since candle lighting shares the same rules as Ochel Nefesh, one is allowed to move Muktzeh for these needs. However, nowadays that the rooms are amply illuminated with electrical lights, it is not so clear that candle lighting is parallel to Ochel Nefesh, therefore it is best to remove the Muktzeh remains in an unusual manner. A spoon or a fork could be used to remove them. New oil and wicks may be placed in the holders without removing the used wick.
Some are meticulous and arrange the time-switch to darken the room at the time when the Yom Tov lights are to be lit, or at some later point whilst the Yom Tov candles are still burning. This ensures that one will have proper benefit from the Yom Tov lights. However, the widespread custom is not to be stringent on the matter.
Eating on Motzei Yom Tov
Although Melachah [allowed on Yom Tov] may be done after the conclusion of Shabbos (Tzeis Hakochavim) and after having said "ברוך המבדיל בין קודש לקודש" (as explained above #31), nevertheless one may not eat until after Kiddush (M.B. #299:36).
Ma'ariv on Yom Tov Motzei Shabbos
"Vatodi’einu" is included in the Yom Tov Ma'ariv (unlike on a regular Motzei Shabbos when "Ata Chonantonu" is said). If it was omitted and the name of Hashem has already been said at the conclusion of the Bracha, one does not go back.
"Veyitein Lecha" is not said on this motzei Shabbos.
Yaknahaz
When Yom Tov falls on Motzei Shabbos we make Havdalah and Kiddush over the same cup of wine. The order of the Brachos is as follows: 'Borei Pri Hagefen', 'Kiddush', 'Borei Me'orei Ha'eish', 'Havdalah' and 'Shehecheyanu' [the acronym for this sequence is YAKNAHAZ].
YAKNAHAZ has in it the elements of both Kiddush and Havdalah. There are several differences between Kiddush and Havdalah (which will be explained below), and therefore since Kiddush and Havdalah are now being made on the same cup of wine it requires clarification as to whether we consider YAKNAHAZ primarily Kiddush or primarily Havdalah.
Le’Halacha we consider it to be primarily Kiddush as is evident from the Mishna Berurah (see below).
This Halachic classification has some practical ramifications:
[[א Those who have the Minhag to sit for Kiddush and stand for Havdalah should say YAKNAHAZ whilst sitting, since it is considered Kiddush and not Havdalah (סי' רצ"ו ס"ק כ"ח, סי' תע"ג סק"ג).
[ב] Women may drink from the cup of YAKNAHAZ, even though the custom is that women do not drink from the cup of Havdalah.
[ג] When saying YAKNAHAZ, the cup is filled to the top as by Kiddush, but there is no need for it to overflow as is the custom when making Havdalah.
[ד] Just as Kiddush can be made over bread, so too YAKNAHAZ may be made over bread (whereas Havdalah may not be recited over bread) (see below).
'Avuka' (a flame from more than one wick) for Havdalah at YAKNAHAZ
When reciting the Bracha of Me'orei Ha'eish at Havdalah, one should preferable use a candle that has more than one wick (called an Avuka). If no Avuka is available, one can say the Bracha on a flame burning from a single wick (שו"ע סי' רח"צ סע' ב').
When Yom Tov falls on Motzei Shabbos, the Poskim discuss what should be done. Many have the custom to make an Avuka by holding two candles or matches close to each other that their flames touch one another. However, there are three reasons that this may be problematic:
- When bringing the candles close one to another, it is possible that some of the wax may melt which may be considered as 'Gram Kibui' -inadvertently causing the flame to extinguish early by removing some of its fuel. This is not relevant when done with matches.
- Another concern is that this may be considered as adding fuel to a fire unnecessarily (i.e. not for Ochel Nefesh needs), being that the purpose is just to perform the Mitzva ultimately. This applies both when using two candles or two matches.
- Separating the candles or matches from each other, could be considered a form of extinguishing, since he is thereby decreasing the flame.
In light of the above, the best way to fulfill the Mitzva with an Avuka, is to light a small Havdalah candle, or to prepare the Avuka before Shabbos by adding a second wick to a small candle and leave it to burn till the end.
If one does not have a prepared Avuka, one should light a single candle especially for Havdalah and make the Bracha on it [and leave it lit]. Many people have the custom to make the Bracha on the candles that were lit for Yom Tov [without an Avuka][7]. Those who are lenient and hold two candles or matches close together, have on whom to rely.
Melaveh Malka
Some say that one should eat a little more at the Seder meal for the sake of the Melaveh Malka meal (הגדה חיים לראש להגר"ח פאלאג'י, הו"ד בויגד משה עמ' רכ"ט), but that is not the accepted Minhag.
The laws of Seder Night
Conducting the Seder
- It is customary for the one leading the Seder to wear a Kittel. There are various customs regarding a Chosson in his first year of marriage[8].
The accepted custom is that an Aveil does not wear a Kittel. Nevertheless, if he chooses to wear a Kittel, one should not voice any opposition.
The Ke'ara of Leil Haseder that is brought to the table has on it Maror, Karpas, Charoses, Z'roa [a roasted wing of a chicken], and an egg. There are various customs as to when the Ke'ara is brought to the table. Some bring it after Kiddush before eating the Karpas[9], whereas some bring it already before Kiddush[10]. The custom of the Gr"a is to bring it in after Karpas ('the first of the two dippings done at the Seder'[11]).
Likewise, there are several customs how to set up the Ke'ara; some set it in a way that the Karpas and the salt water will be close to the one leading the Seder. Behind that are the three Matzos, and further back are the Maror, Charoses, Z'roa and the egg. This is to ensure that one will not pass over a Mitzva[12]. Others place the Z'roa on the right and the egg on the left, and the Maror is put beneath them (closer to the one conducting the Seder) in the middle. Afterwards (closer) the Charoses is put on the right under the Z'roa and the Karpas on the left under the egg. This is the custom of the Arizal[13]. One should follow the custom of one’s father.
Haseiva
One should set up the seats so that it will be possible to recline on the left-hand side. The way of Haseiva is to lean one's body to the left side[14]. Also a left-handed person leans on his left side[15]. One should lean on cushions or pillows[16] but B'dieved one can even lean on a friend[17].
Haseiva needs to be in a way that his hand is not movable and he can't use it[18].
The custom of most Ashkenazim is that women do not do Haseiva[19]. There are some that have the custom that women do Haseiva as well[20].
When a Talmid is at his Rebbi, even if not his main Rebbi, he does not recline unless his Rebbi gives him permission[21]. This pertains also to a person who spends the Seder night in the presence of a Gadol Hador, even if he did not learn from him any Torah[22]. A son at his father’s Seder is Meiseiv even if his father is his main Rebbi. This is because it is understood that a father allows his son to do Haseiva[23]. Some contend that even if his father stipulates that he does not allow his son to lean in his presence, it is irrelevant (Batla Daato) and the son is Meiseiv anyway[24].However, others are of the opinion that in such a case, the son should not be Meiseiv[25].
A person who has a wound on his left side that disturbs him from doing Haseiva, he may be exempted from Haseiva[26].
Lechatchila one should recline during the whole meal[27]. However, nowadays many are not particular to do so since we are not accustomed to being Meiseiv throughout the year. See below that in some parts of the Seder Haseiva is Me'akev and one is not Yotzei Y'dei Chova if he was not then Meiseiv. In those instances, one should repeat the eating or drinking but without reciting a Bracha.
Kadeish
Kiddush on Seder night should be said only after Tzeis Hakochavim. Indeed, as soon as the time comes, right after davening Maariv, one should hurry home and make Kiddush so that the young children will not fall asleep[28].
The Bracha of 'Shehecheyanu' is recited during Kiddush. It is unclear as to whether women that recited Shehecheyanu when they lit the candle should answer Amen on the Bracha of Shehecheyanu that the other people are saying at Kiddush. In practice, they should answer Amen. Those who do not have a clear Minhag should not say the Bracha of Shehechayanu at candle lighting but rather wait for Kiddush[29].
It is customary to give the children nuts and other treats to help them stay alert and not fall asleep[30]. Another reason is so that they should see a difference from the whole year when these types of foods are not generally shared out during the meal, and the change will arouse them to ask Ma Nishtana[31].
Before Kiddush, the person leading the Seder should announce 'Kadeish'. The same is done before 'Urchatz' (the first time washing the hands), and so too during each stage of the Seder he should announce, introduce and explain what is now going to be done[32].
The Kiddush cup for the person leading the Seder should be filled by another person. This demonstrates freedom and nobility[33]. Some have the custom that also those participating in the Seder do not pour the wine for themselves, rather each person pours for his friend, to act in a way of freedom[34].
Lechatchila one should drink a complete Revi'is [150 cc according to the bigger Shiur, and 86 cc according to the smaller Shiur[35]), particularly for the first and the fourth cup[36]. However, if one drank the majority of a Revi'is (76 cc according to the big Shiur, and 44 cc according to the small Shiur), he is Yotzei Y'dei Chova. Some say that the above Halacha applies to a cup that holds only a Revi'is. However, if the cup holds more than a Revi'is, one should drink at least the majority of that cup even though it is more than a Revi'is[37]. Some are Machmir to drink the whole cup[38]. It is correct to take these opinions into consideration, therefore if one finds it difficult to drink too much wine, he should use a cup that holds just a Revi'is.
Lechatchila one should drink the majority of the Revi'is in one go[39], or at least in not more than two gulps.
The first cup(כוס ראשון)
a. If it took longer than four minutes to drink 'most of the Revi'is', one should drink again.
b. If he drank it within four minutes, but in more than two gulps; if he had in mind that the Bracha of Hagofen is for anything that he will drink until the second cup (see below, paragraph 18), then he should drink again. If he did not have this in mind at the time of the Bracha, then he should not drink again[40] (regarding the other cups see below paragraphs 38, 62, 70).
A person who is a large build and his
“cheekfull” can hold more than the majority a Revi'is, he is obligated to drink as much as his M'lo Lugmav can hold[41].
The accepted custom is not to recite a Bracha Achrona after drinking the first cup. This is so even though one may go over the time it takes to digest the wine before reaching the second cup. Some contend that if one suspects that he will go over that time span, then he should recite the Bracha Achrona after drinking the first cup[42].
One should drink all the four cups of wine B'haseiva. If one forgot to do Haseiva;
Bnei Sepharad must drink again. However, Bnei Ashkenaz do not drink again, except for the second cup. If one had in mind at the beginning of the Seder when saying Borei Pri Hagefen, that this Bracha will exempt all the wine he will drink until the second cup, then also Bnei Ashkenaz should drink again the first cup if he forgot to recline. Therefore, Lechatchila one should have in mind before reciting the Bracha over the first cup, that it should cover any wine that he may drink until the second cup[43], (see also below paragraph 36).
Women are also obligated in all the Mitzvos of the Seder.
Before the first cup, one should have in mind to fulfil the Mitzva of making Kiddush on Yom Tov[44]. This is in addition to having in mind to fulfil the Mitzva of the first of the Arba Kosos, and the Mitzva of Simchas Yom Tov[45].
The order of the Kiddush: The Bracha of Borei Pri Hagefen is first recited. This is followed by the Bracha of Kiddush Hayom [and this current year we recite here 'Borei Me'orei Ha'eish' and 'Havdalah'] and Shehecheyanu. Some say, that when saying Shehecheyanu, one should have in mind all the Mitzvos of the night[46]. Some add, that one should also have in mind the Mitzva of Sefiras Ha'omer[47], but it is not customary to do so. Some recite Shehecheyanu when sitting, but according to the Arizal one should stand.
The after-Bracha of “Al Hagefen” is not recited after drinking the first cup, since the wine is exempted by the Bracha of Birkas Hamazon. If the time of digestion might pass, see above paragraph 17.
Urchatz
One washes one’s hands in the same way as one washes prior to eating bread[48], but without the Bracha of “Al Netilas Yadayim”[49]. If one mistakenly did say the Bracha, he should eat a K'zayis from the Karpas[50].
Karpas
For the Mitzva of Karpas there are various customs; some use celery[51], some use radish[52], whilst others use potatoes[53].
The Bracha of Borei Pri Ho'adama is recited. One should eat less than a K'zayis from the Karpas, and have in mind to exempt the Maror with this Bracha[54]. It is proper to have in mind to also exempt the Maror of Korech[55].
One should ideally not use a fork to dip the Karpas in the salt water rather it should be done with one's hand. The reason for this is that the purpose of washing the hands (רחצה) is in accordance of the Halacha that when eating a wet vegetable, Netilas Yadayim is required. This holds true only when eating the vegetable with one’s hands[56].
There is no obligation to be Meiseiv when eating the Karpas, and there are various customs how to be Noheg; Kabbalistically one should not be Meiseiv[57]. Others say that it is an obligation to be Meiseiv[58]. Therefore, some have the custom to eat half the amount B'haseiva and half without Haseiva, in order to be Yotze all the opinions.
Yachatz
We take the middle Matza from the Ke'ara and break it into two[59]. The larger part is set aside for the Afikoman (many have the custom to hide it), and the smaller part is put back in between the other two Matzos on the Ke’ara.
The smaller part should also have at least have the amount of a K'zayis, so that the Bracha of 'Al Achilas Matza' could be recited on it.
Maggid
Before one starts to say the Haggada, one should have in mind to fulfil the Mitzva D'oraisa of Sipur Yetzias Mitzraim[60].
The story of Yetzias Mitzraim: When a grandfather is leading the Seder for his children and grandchildren, it is sufficient that the grandfather relates the story to the participants, since his son [who is the father of his grandson] will be Yotzei following the Halacha of Shomeia Ke'oneh. In addition, since the grandfather tells the story to his grandchildren, there is no further need for the father to tell it again to his children[61]. However, it is preferable that the father should actively tell his children at least some of the Sipur Yetzias Mitzraim.
One should raise the Ke'ara with the Matzos inside and start 'Maggid' by saying 'Ha Lachma Anya' etc. until Ma Nishtana[62]. Some have the custom to pick up just the broken Matza[63].
After saying 'Ha Lachma Anya', the Ke'ara should be moved to the end of the table so as to promote the young children to ask questions. Some contend that it is sufficient to just cover the Matzos.
The second cup of wine is then poured. Although this cup is not drunk until after Magid, nevertheless we pour it now in order to arouse the curiosity of the children which will cause them to ask questions.
The Haggada is said B'eima U'veyira (with seriousness and earnestness) therefore one should not recline[64]. One should refrain from eating or drinking during the Haggada, until after the Bracha of 'Ga'al Yisrael'.
Regading a Bracha over the second cup; Sephardim do not recite the Bracha of 'Borei Pri Hagefen', since it was already exempted with the Bracha of "Hagefen" over the first cup[65]. However, Ashkenazim do recite a Bracha[66]. It is proper therefore, to have in mind when reciting the first Bracha over the first cup, that it should exempt only the כוס ראשון and not the כוס שני, see more in the footnote[67].
If while drinking the second cup, he forgot to be Meiseiv, he must drink it again B'haseiva[68].
If he drank the second cup in more than two goes, he should drink it again[69].
Rachtza
Before washing Netilas Yadayim for the Matza, if one is certain that his hands are still clean (i.e. he did not touch anything that makes his hands impure) then he should defile his hands by touching something unclean or a covered area of his body. This will certainly enable him according to all opinions to recite the Bracha of 'Al Netilas Yadayim' when washing[70].
Motzie Matza
Some write that it is proper to give over ownership of the Matzos to all the people partaking in the Seder (his wife, children, etc.). The accepted custom is not to do so and there are Poskim whom one can rely upon[71].
One should have in mind whilst eating the Matza to fulfil the Mitzva of 'Achilas Matza'[72].
Holding and breaking the Matzos; the one conducting the Seder should lift the three Matzos [the two whole ones with the broken Matza in between them] and say the Bracha of "HaMotzie". He should then let go of the bottom Matza, and whilst holding just the top Matza and the the broken one, he recitesthe Bracha of "Al Achilas Matza"[73]. One should have in mind that this Bracha is also for the Matzos that one will eat at Korech and Afikoman[74]. A K'zayis is eaten from the top Matza and a second K'zayis from the broken Matza[75].
The amount of Matza that one should eat is a total of 30 grams[76]. This way he will have eaten one K'zayis from the 'big Shiur' (30 grams) to fulfill the Din D'oraisa of eating a K'zayis. It is also two K'zeisim from the 'small Shiur' (15 grams) to fulfill the Din D'rabanan that one should eat from both Matzos[77]. (See more extensively in paragraph 71).
It is permitted to weigh [with a mechanical scale] the Matza on Shabbos and Yom Tov since there is no prohibition of measuring on Shabbos or Yom Tov for a Mitzva[78].
The common custom is to eat the two K'zeisim in less than the amount of time of 'Achilas Pras' without interruption[79], (Lechatchila: 2 minutes, B'dieved: 4 minutes)[80].
The custom of Sephardim is to dip the Matza in salt on the night of Pesach[81]just like on Shabbos and Yom Tov. Ashkenazim, do not dip the Matza in salt[82]. Nevertheless, salt should be on the table[83].
Maror
We take a K'zayis of Maror, i.e. Chrain (horseradish) or lettuce, dip it in the Charoses and then immediately shake it to remove excess Charoses. Even when Pesach falls on Shabbos one may shake off the Charoses, and it is not considered 'Meleches Borer', since this activity does not fully separate all the Charoses.[84]
One recites the Bracha of 'Al Achilas Maror', and has in mind to exempt also the Maror that he will eat at Korech.
When eating the Maror, one does not recline.
The amount of Maror; the leaves of the lettuce weigh slightly less then water so we can estimate the size as the size of water. Since the Mitzva of eating the K'zayis of Maror is M'drabanan we can be lenient to reckon a K'zayis being equivalent to a third of today's egg which is 17 cc/grams. This applies only to someone who is being Yotzei the Bracha on the Maror from someone else. Regarding the person saying the Bracha the Mishnah Berurah writes that he should eat the 'big Shiur' of a K'zayis, which is half of today's egg - 50 cc/ grams. This is approximately 2 big leaves of lettuce (see below paragraphs 85, 86).
Korech
One should take a K'zayis from the third Matza and a K'zayis of Maror. The custom is to place the Maror between the two pieces of the Matza[85]. The amount of Matza needed for Korech is 15 grams[86]. He then dips it in Charoses. People who do not eat 'Gebrokst' should dip only the Maror in the Charoses but not the Matza. We then say 'Zecher Lemikdash Ke'hillel', and eat the Korech[87]. Some say that only after eating the Korech do we say 'Zecher Lemikdash Ke'hillel'[88].
Shulchan Orech
After Korech the meal is served. One should eat eggs[89], and be Mehader to eat the egg from the Ke'ara[90] in order to remind us of the Korban Chagiga. The Z'roa should not be eaten, since one does not eat any roasted meat on Seder night.
One should be careful not to overeat, so that the Afikoman will be eaten with appetite and not 'Achila Gasa' (which is not considered eating).
Tzafun
After finishing the meal, we eat a K'zayis of Matza from the Afikoman[91]. Lechatchila one should eat two K'zeisim of the Afikoman[92] which is all together 30 grams[93]. For children until the age of Bar Mitzva it is sufficient to eat Lechatchila the Shiur of 15 grams.
All participants of the Seder should include in their K'zayis a small piece from the 'Matza of the Afikoman', and the remaining amount of a K'zayis can be added from other Matzos.
The Afikoman must be eaten B'haseiva. If he forgot but remembered before Birkas Hamazon, it is correct to eat again B'haseiva. However, if this is difficult for him, then he can be lenient not to eat again[94].
After eating the Afikoman it is prohibited to eat and drink until daybreak anything other than water or tea[95]. If one went to sleep and got up early before daybreak (Alos Ha’shachar), according to the basic Halacha, one is allowed to eat and drink[96].
One should make an effort to eat the Afikoman before Chatzos [midnight][97], and if necessary one should rush the meal. If this is very difficult, there are those who are lenient by eating now [before Chatzos] a Kezayis and making the following stipulation: If the Halacha is like ראב"ע that the time of eating the Afikoman is only until Chatzos, then this Matza will be eaten as the Afikoman, and if the Halacha is like ר"ע that the time of eating the Afikoman is until Alos Hashachar, then this Matza is not the Afikomen, rather the Matza that will be eaten at the end of 'Shulchan Aruch' will be eaten to be Yotze Y'dei Afikoman[98].
Barech
One recites Birkas Hamazon over a cup of wine. The cup should be cleaned and rinsed before bentching[99].
Ya'aleh V'yavo is added in Birkas Hamazon as with all the other Yomim Tovim. If one forgot, he needs to bentch again[100]. However, if he remembered only after he already drank from the cup of Birkas Hamazon, he should recite Birkas Hamazon again without a cup[101].
The third cup is drunk B'haseiva. If one forgot and did not recline, Sephardim should drink again B'haseiva, but Ashkenazim do not drink again so as not to appear as if he is adding to the four cups.
If it took longer than four minutes to drink the third cup, one should drink again[102].
Hallel
After drinking the cup of Birkas Hamazon, the forth cup is poured and then we say 'שפוך חמתך' etc. Some pour the fourth cup only after saying שפוך חמתך [103].
It is customary to open the door of the house before sayingשפוך חמתך.
Lechatchila one should say Hallel before Chatzos [midnight][104].
We recite from לא לנו'' until the end of the Hallel and then 'Birkas Hashir' is recited over the fourth cup, and after that we drink it. One needs to drink a Revi'is so that he can recite a 'Bracha Achrona'.
It is proper to drink the fourth cup before Chatzos [midnight][105].
Sephardim do not recite 'Bore Pri Hagefen' on the fourth cup, since it was already exempted by the 'Birkas Hagefen' over the third cup. Ashkenazim do say Borei Pri Hagefen on the fourth cup. It is proper for them to have in mind before the Bracha on the third cup not to exempt the fourth cup.
One should be Meiseiv while drinking the fourth cup. If one forgot, Bnei Sephard should drink again B'haseiva, but Bnei Ashkenaz do not drink again.
If it took longer than four minutes to drink the fourth cup, one should drink again.
Additional Halachos relevant to the Seder night
The proper amount for eating Matza
The one conducting the Seder should Lechatchila eat two K'zeisim and the other participants in the Seder must eat one K'zayis.
There is a dispute what is the amount of a K'zayis. The bigger Shiur (55 cc) is equivalent to two K'zeisim of the smaller shiur (27 cc).
Therefore, the one conducting the Seder and all the participants should eat 30 grams of Matza (which is 55 cc). This amount includes one big K'zayis that is equal to two small K'zeisim. Since the above mentioned Halacha that the one conducting the Seder needs to eat two K'zeisim is M'drabanan, it is sufficient for him to eat the amount of one big K'zayis which includes in it the amount of two small K'zeisim.
A standard square machine Matza weighs 30 grams, and an average hand Matza weighs about 60 grams. Therefore, half an average hand Matza is 30 grams (keep in mind, some companies provide approx. sixteen Matzos for each kilo, whereas others provide up to 22 Matzos for each kg.).
The same is regarding the Afikoman, where one should eat two K'zeisim, Lechatchila one should eat the equivalent of one whole machine Matza or half of a hand Matza (depending on the size and thickness, as above).
For Korech, 15 grams of Matza is sufficient, which is the equivalent of half a machine Matza or a quarter of a hand Matza. This is the amount Lechatchila.
One who has difficulty eating Matza, can be lenient to eat as little as 17 grams both for the first K'zayis of Achilas Matza, and for the Afikoman. So too regarding children under the age of Bar Mitzva; it is sufficient for them to eat the smaller above mentioned amount. Someone who is restricted from eating even this smaller amount, must seek guidance from a Rav regarding less than this amount.
The four cups of wine
It is preferable to use wine that is not cooked, unless the cooked wine is of better quality.
Pasteurized wine is fine since it is not considered cooked.
Lechatchila, one should drink intoxicating wine which is as a sign of freedom. For this reason, wine is preferable over grape juice. If drinking only wine is difficult, he can mix a third wine with two thirds grape juice (or at least a sixth wine). The taste of the wine should be discernible. Someone who cannot drink any wine, can be Yotze Y'dei Chova by drinking only grape juice.
If wine is not obtainable, 'חמר מדינה' can be used for the four cups. The classification of חמר מדינה in our times is unclear. B'dieved we can accept that one is Yotze Y'dei Chova with tea, coffee, or coke. Since the whole concept of 'חמר מדינה' in our times is unclear, one should also be Yotzei the 'Arba Kosos' through 'שומע כעונה' as explained below.
Since the Bracha on חמר מדינה is שהכל , one does not recite a Bracha on the second and fourth cup because they are exempted by the first and the third Bracha.
One who is diabetic and may not drink any wine or grape juice at all (not even dry wine), can be Yotze Y'dei Chova with חמר מדינה and also with "שומע כעונה" as mentioned below.
- Tosfos in Pesachim (צ"ט:) remains with a question if one is Yotze Y'dei Chova of ארבע כוסות with שומע כעונה, similar to Kiddish where the one making Kiddush exempts all the others with his Bracha and with drinking the כוס של ברכה. Likewise regarding the ארבע כוסות, it could be that others are Yotze with the Bracha and drinking of the one conducting the Seder. Another important factor is, that the חדושי מרן הגרי"ז הלוי פ"ז מהל' חו"מ explains that the central component of the Mitzva of ארבע כוסות is not drinking the cups, rather the Bracha over the wine.
Lechatchila, one should use a cup that holds a Revi'is (150 cc) and each one of the four cups should be drunk entirely. People that are unwell or children who cannot drink this amount, should use a cup that contains 86 cc (A Revi'is according to the smaller amount). If he cannot drink it all, he should drink at least most of a Revi'is which is 44 cc. See more in 'The laws of Seder Night' paragraph 14.
There is a question regarding a person that is sick and can drink only approx. 86 cc, should he use a large cup that holds 150 cc and drink most of it, or should he use a cup that holds 86 cc and drink it all.
Lehalacha, it is preferable that he should use a cup that holds 150 cc and drink most of it.
The Din of eating Matza for someone who is ill
A healthy person is allowed to break the Matza into small pieces and eat it, or to dip the Matza in water (without actually soaking it), or to drink some water while swallowing the Matza.
A person that is ill can soak the Matza in water until it softens and then eat it, as long as it does not get dissolved.
If one ate Matza or Maror and then vomited, he is Yotze Y'dei Chova. However, if he vomited all that he ate without even a
K'zayis being left in his stomach, he should not recite a Bracha Achrona [on the Matza].
The amount of the Maror
The Bracha of 'Al Achilas Maror'; The one who makes the Bracha - should eat 50 grams of lettuce which is similar to the weight of water. For those who were Yotzei by listening to the Bracha – it is sufficient to eat 17 grams of lettuce.
While eating Korech, 17 grams is sufficient both for the one conducting the Seder (who made the Bracha), and for all the participants (See above paragraph 50).
Horseradish (Chrein) is also similar to the weight of water, therefore the person reciting the Bracha should eat 50 grams for Maror and 17 grams for Korech. The participants can eat 17 grams for both Maror and Korech.
The laws of Haseiva (leaning)
Haseiva is always done by leaning to the left side, regardless if one is left-handed or right-handed.
A person that sits on a chair and leans his body in the air to the left side is not Yotze Y'dei Chova.
When doing Haseiva, one should turn the chair in a way that the back of the chair will be at his left side and then he should lean to his left being supported by the back of the chair.
A person who finds it difficult to start drinking the wine whilst reclining, can start drinking without Haseiva and then continue drinking until he has drunk a Revi'is B'haseiva.
[1] The reason that the grates need Libun and not Hag'alah is since it absorbed Chametz through the use of direct fire and not through the use of liquids, therefore Hag'alah is insufficient. The level of Libun needed: The Mishnah Berurah writes (סימן תנ"א ס"ק ל"ד) that Libun Kal is sufficient, which is at most 250 degrees Celsius. This would enable Kashering the grates after cleaning them, by placing them in the oven and turning it on the highest heat level for one hour. However, some contend that since the actual fire does not touch all areas of the grates, they need Libun Chamur which is approximately 500 degrees Celsius. According to this there would be no way to be Machshir the grates in a regular oven, only in a self-cleaning oven that reaches 500 degrees Celsius. Another reason to require 'Libun Chamur' is that regular grates are coated with enamel and it is unclear whether Libun Kal can Kasher them, see Mishnah Berurah סי' תנ"א Sha'ar Ha'tziun ס"ק קצ"א.
Some hold that Libun could be done by placing a sheet of metal or tin on the entire stovetop, covering all the burners and then turning on all the flames at the same time.
[2] According to the Rama (סימן תנ"א סעי' כ"ו) Kashering cannot be done on glass dishes. In the above mentioned case, even according to the Shulchan Aruch one should refrain from using it, since some hold that since it is not made of regular glass, it is therefore considered earthenware.
[3] If one finds it difficult to reach all the folds and crevices of the gaskets, he should spray some strong cleaning agent on them. This will ensure that even if there are still some crumbs inside, they will become unpalatable which in turn do not require Bi'ur. However, one cannot forgo on the cleaning process by just spoiling the crumbs and making them unpalatable, since there is the possibility that a crumb may fall into his food, and it is not absolutely clear that the crumb is inedible even for a dog.
[4] Some spray a cleaning agent in the drainage pipe that spoils any remnants of edible Chametz food.
[5] There is an argument between the Shulchan Aruch and the Rama (סימן תנ"א סעיף ו') regarding a utensil that most of its usage is in a Kli Sheini or by Irui Mi'Kli Rishon, and only occasionally it is used in a Kli Rishon. The Shulchan Aruch holds that its main way of being used is the deciding factor and it therefore does not require Hag'alah in a Kli Rishon. However, the Rama is of the opinion that it must be Kashered in a Kli Rishon since it was also used in that manner albeit only occasionally (and even if only once it was used as so).
[6] There are three types of marble counters commonly used in Eretz Yisrael: 'Chevron', granite and caesarian marble. 'Chevron' has the Din of stone and can be Kashered. Regarding Granite, Hag'alah could essentially be done on it, but some hold that Hag'alah cannot be done on it, since the owner would be afraid that it could get damaged due to the heat, and the Din is that something that the owner is afraid that might get damaged because of heat 'he may have pity on it' and not do the Hag'alah properly, therefore Hag'alah cannot be done altogether. Nevertheless, Lehalacha, we allow Hag'alah on this type of marble (without an 'Even Milubenes'). The reason is that since the heat is only for a very short time, no damage will be done and we do not need to worry that the Hag'alah will not be done properly. Regarding Caesarean marble, according to the Chazon Ish and the Yad Yehudah Hag'alah cannot be done on it.
[7] The Shulchan Aruch (סי' רח"צ ס"ב) writes that if there is no Avuka, one should light an extra candle besides the candles that were lit to illuminate the house. Therefore, those who make a Bracha on the candles that were lit for Yom Tov may not be fulfilling the Mitzva of taking a Ner Havdalah and the Bracha over it should apparently not be recited, וצ"ע.
[8] עיין מהר"ם שיק (או"ח סימן כה') ובקצה המטה על מטה אפרים (סימן תר"י ס"ק ט"ו)
[9] רמב"ם (חמץ ומצה פ"ח ה"א) ושלחן ערוך (סימן תעג' ס"ד)
[10] אבודרהם, פרי מגדים (סימן תפו' מש"ז)
[11] מעשה רב (אות קצא)
[12] רמ"א (סימן תעג' ס"ד)
[13] - חיי אדם (כלל קל ס"א) משנה ברורה (שם ס"ק כו) וראה בחק יעקב (שם ס"ק טז')to see an explanation why there is no problem of passing over a Mitzva.
[14] גמרא (פסחים צט ע"ב) שלחן ערוך (סימן תע"ב ס"ג)
[15] רמ"א (שם ס"ג)
[16] משנה ברורה (שם סק"ז)
[17] מגן אברהם (שם סק"ג) משנ"ב (שם סק"ח)
[18] A proof for this is in פסחים ק"ח in the רשב"ם ד"ה הסיבת ימין, and מ"ב תעב' ס"ק י'
[19] שלחן ערוך and רמ"א (שם ס"ד)
[20]פסח מעובין (סימן ק"ע), בן איש חי (פרשת צו אות כ"ח), ומנהגי חת"ם סופר.
[21] שלחן ערוך (שם ס"ה), משנה ברורה (ס"ק יז)
[22] מקור חיים (סימן תע"ב סק"ה)
[23] כל בו (סימן מ"ח), אבודרהם ולבוש (שם ס"ה)
[24] חק יעקב (שם סק"ט)
[25] פרי מגדים (שם מש"ז סק"ד)
[26] ביאור הלכה (שם ס"ג)
[27] רמב"ם (חמץ ומצה פ"ז ה"ה)
[28] שלחן ערוך (סימן תעב ס"א) in the ט"ז there סימן תעב' סע' ט"ז and in the משנה ברורה there סק"נ
[29] משנ"ב (רס"ג ס"ק כ"ג)
[30] גמרא פסחים קח ע"ב, שלחן ערוך סימן תעב' סע' ט"ז and משנה ברורה there סק"נ
[31] The רמב"ם (חמץ ומצה פ"ז ה"ג) counts giving nuts and the like as one of the changes we do to promote the children to ask. The מאירי בפסחים ק"ח ע"ב explains this as all being one reason.
[32] יסוד ושורש העבודה (שער התשיעי פרק ו'), סידור בית יעקב ליעב"ץ
[33] רמ"א (תע"ג ס"א)
[34] כף החיים שם ס"ק לא'
[35]For the first cup which is theכוס of Kiddush one needs to be stringent to drink the larger amount since the הכרעת המשנה ברורה (סימן תפ"ו סק"א), that regarding Dinim of D'oraisa one should drink the large Shiur of the נודע ביהודה and the Mitzva of Kiddush is D'oraisa as it is brought in the גמרא (ברכות כ' ע"ב), and we find in several Poskim [אור זרוע הלכות ערב שבת אות כ"ה, מגן אברהם סימן תקצ"ז סק"ג בשם המהר"ם] that also Kiddush on the wine is דאורייתא. Although, below in footnote 43 it is brought that Kiddush on Yom Tov is מדרבנן, but some are of the opinion that on the night of Pesach it's Min HaTorah. עי' מדרש שכל טוב]. Therefore one should be stringent and use a cup holding 150 cc for the first כוס.
[36] Regarding the first cup the reason is that Kiddush must be followed by the Se'udah. On the night of the Seder, the meal will be eaten only a long time after Kiddush, but if one drinks the entire Revi'is one fulfills the Din of קדוש במקום סעודה. This follows the ruling of the שלחן ערוך in סימן רעג' ס"ה in the name of the Ge'onim that drinking a Revi'is of wine at Kiddush is considered a Se'uda regarding this Din. The reason why a Revi'is should be drunk at the fourth cup is that since one recites a Bracha Achrona after drinking this cup, it should contain a Revi'is, as explained in the ט"ז סימן תפ"ו סק"א. See more details below paragraphs 66, 79.
[37] שלחן ערוך (סימן תעב ס"ט) and in the משנה ברורה (ס"ק ל"ג) that it is proper to take this opinion in to consideration.
[38] ב"ח and גר"ז (סעיף י"ט) bring this opinion.
[39]מ"א (תע"ב ס"ק י"א) and גר"ז (there(סע' כ' and in the משנ"ב (there .(ס"ק יא'
[40]משנה ברורה (סימן תעב' ס"ק ל"ד)
[41]שלחן ערוך סימן רע"א סעיף י"ג, משנה ברורה שם ס"ק ס"ח and the באור הלכה סימן תע"ב ד"ה וישתה
[42] According to the מהר"ח אור זרוע סימן רע"ג , see also אשל אברהם (בוטאשט, סימן תע"ד)
[43]שלחן ערוך (סימן תעב' ס"ז) ruled like the רא"ש פסחים פ"י סימן א')) that anything that needs Haseiva, if one ate or drank without Haseiva he was not Yotze Y'dei Chova. Therefore if any of the four cups were drunk without Haseiva, he must drink them again with Haseiva. The Rama rules that just by the first two cups one must drink again B'haseiva, whereas regarding the last two he should not drink them again B'haseiva, because there he must recite a new Bracha of Hagofen in order to drink them and it would appear that he is adding on to the four cups of wine. In such a scenario one can therefore rely on the ראבי"ה who rules that since nowadays it is not usual to be Meiseiv, there is no obligation to do so. The מגן אברהם writes (ibid(סק"ז that according to the custom that even between the first two cups we do not drink, and if one does drink he will require a new Bracha on the wine (since he didn't have Kavana when reciting the first Bracha to exempt it), and making a new Bracha will make it seem that he is being מוסיף על הכוסות, therefore one should not drink again even regarding the first two cups. However, the פרי מגדים writes that if Kiddush was made over a large cup that holds the amount of two Revi'iyos, then if a Revi'is is left in the cup one can drink that which remains in the cup whilst reclining. Likewise whoever had כונה to drink more wine between the two first cups and forgot to recline, can drink again whilst reclining.
[44] Kiddush on Yom Tov over wine is just מדרבנן, see מגיד משנה ((שבת פכ"ט and מגן אברהם (סימן רע"א).
[45] Some say that it is מדרבנן and some say it is מן התורה, see פסחים ע"א וק"ח ע"ב and the מג"א סימן תקמ"ו andשו"ת שאגת אריה סימן ס"ח .
[46] Seeאבודרהם and ברכי יוסף סי' תע"ג and the יעב"ץ in his Sidur.
[47] Seeמאירי (פסחים דף ז') , שבולי הלקט (סי' רל"ד) , and .אבודרהם
[48] The relevant Dinim regarding the ,כלי how much of the hand must be washed, as well as the prohibition of הפסק and היסח הדעת are all explained in the שלחן ערוך (סימן קנ"ח ס"ז) and in the.משנה ברורה (שם סק"כ)
[49] ,שלחן ערוך (שם ס"ד) According to the G'ra one makes a Bracha on this Netila, but this is only if he eats a K'zayis of the Karpas.
[50] As brought down in the note above, according to the G'ra one makes a Bracha on something which is טיבולו במשקה, only if he eats a K'zayis. Therefore, if by mistake one made a Bracha on this Netilah, he should eat a K'zayis thereby being Yotzei the opinion of the G'ra, and that way it won't be a ברכה לבטלה.
[51] מחצית השקל (סימן תע"ג) and the .חת"ם סופר (שו"ת סימן קל"ב)
[52] קיצור שו"ע (סימן קי"ח)
[53] ערוך השלחן (סימן תע"ג) and so was the Chafetz Chaim's custom.
[54] משנ"ב (תע"ג ס"ק נה)
[55] סידור יעב"ץ
[56] ע"פ או"ח (קנ"ח)
[57] שבלי הלקט (סימן רי"ח) and.ברכי יוסף (סימן תע"ג)
[58] .אבודרהם (פרוש על ההגדה), קיצור שו"ע (סי' קי"ט ג'), מאמ"ר
[59] Since the Matza is לחם עוני, and the way of poor people who cannot afford a whole loaf is to eat pieces of bread.
[60]See משנ"ב (ס' תע"ג ס"ק א) that Mitzvos need Kavana as is ruled in the (סימן ס' ס"ד) שלחן ערוך, and especially Mitzvosדאורייתא , see אליה רבא (סימן תפ"ט ס"ק י"ב) and additional Poskim.
[61] פסחים קט"ז, שו"ע הגר"ז (תע"ג, כ"ד), מעשה רב
[62] שלחן ערוך (סימן תע"ג ס"ו), מגן אברהם (שם ס"ק כ"ג), ומשנה ברורה (שם ס"ק ס')
[63] חק יעקב (סימן תע"ג ס"ק ל"א) in the name of פסח מעובין, in order not to seem like he is מקדיש הזרוע המוגבהת when lifting the Ke'ara.
[64] של"ה (פסחים ב.), חק יעקב (סימן תע"ה ס"ק י"ד), ופרי מגדים (מש"ז סימן תפ"ו), משנ"ב (סי תע"ג ס"ק ע"א).
[65] שלחן ערוך (סימן תע"ד ס"א) . The Sephardim should have in mind before saying Hagofen over the first cup to exempt the second cup.
[66]רמ"א there, מגן אברהם and ט"ז there .סק"א
[67] פרי מגדים (מש"ז שם), the reason being so that he should require a Bracha on the second cup according to all opinions. On the other hand we find that the Mishnah Berurah (שם ס"ק כ"א) writes that before making the Bracha on the first cup one should have in mind to continue drinking more wine in case he forgets to do Haseiva, allowing him to drink another cup of wine without having to make another Bracha and it will not appear to being adding more cups. Therefore it is advisable to do as the Pri Megadim says and have in mind to exempt all the wine just until the second cup but at the same time specifically to have in mind not to exempt the second cup. This solution will on the one hand enable him to drink Behaseiva without reciting a Bracha if he forgot to recline whilst drinking the first cup, and on the other hand he will be able to recite another Bracha on the second cup according to everyone (since it was not exempted by the first Bracha).
[68] For Sephardim this is obvious as explained earlier in paragraph 18. Regarding Ashkenazim, the Mishnah Berurah writes (סימן תע"ב ס"ק כ"א) that since we do not make a Bracha on wine that is brought during a Se'uda, as the Bracha on the second cup exempts all wine which is part of the Se'uda, therefore one can drink the second cup again, without any problem of seeming adding on another cup of wine. Indeed, there is an indication in the Sha'ar Hatziyun (אות ל"א) that where one does not have in mind to drink more wine during the Se'uda he must make another Bracha, therefore one should have in mind to exempt all wine that he will drink during the Se'uda.
[69] .משנה ברורה (סימן תע"ב ס"ק ל"ד)
[70] .פרי מגדים (סימן תע"ג מש"ז סק"א) וביאור הלכה (תע"ה)
[71] .שפת אמת (סוכה ל"ה ע"א), אמרי בינה (או"ח פסח סימן כ"ג)
[72] As explained in Shulchan Aruch (סימן ס' ס"ד) that the Halacha is that 'Mitzvos Tzrichos Kavanah', indeed the Shulchan Aruch (סימן תע"ה ס"ד) rules like the Rambam (חמץ ומצה פ"ו ה"ג) that where one ate Matza without Kavana he fulfilled his obligation. The Mishnah Berurah explains that this follows that which the Magid Mishnah brings from the Ran in Mesechta Rosh Hashana that Mitzvos that are done by eating, having the Mitzva in mind is not Me'akeiv, since there is enjoyment and enjoyment is equal to Kavana. Nevertheless, the Mishnah Berurah brings the opinion of the Rosh (ר"ה פ"ג) that even Mitzvos done through eating necessitates Kavana, and one must take this opinion into account. This is all B'dieved but Lechatchila according to everyone one should have Kavana even for a Mitzva done by eating.
[73] .שו"ע (סימן תע"ה ס"א) ומשנה ברורה (סק"ג)
[74] .פרי חדש (שם סק"א)
[75] .שולחן ערוך (שם) ומשנה ברורה (סק"ט)
[76] Which is approximately 55 c"c.
[77] Shulchan Aruch (סימן תפ"ו ס"א) and Mishnah Berurah (שם סק"א). One who has difficulty eating this Shiur of Matza, could be lenient to eat less, after consulting a Rav. Regarding children under the age of Bar Mitzva, one can be lenient Lechatchila to eat 15 grams.
[78] Since there is no difference between measuring and weighing.
[79] עי' או"ח (סימן תע"ה)
[80] There are some who are more lenient. Someone who is unwell etc. should ask a Rav, being that some contend that we can assume that the Shiurim got smaller, so in the same vein, the time of 'Achilas Pras' doubled as well.
[81] .טור (סימן תע"ה בשם הירושלמי), שולחן ערוך (שם סק"א), ובאר היטב (סק"ג) מדברי האר"י בזה
[82] .רמ"א (שם), ומקןרן מלקט יושר (ח"י) בשם מהרי"ל
[83] .עי' ברכות (דף מ) בתוספות שם , ואו"ח סי' קס"ז
[84] This is similar to the case mentioned in the Taz (סימן שי"ט ס"ק י"ג), and the Mishnah Berurah (שם ס"ק ס"א) that it is permitted to remove a fly from a drink when it is removed with some liquid, since Borer is only when just the unwanted item is removed. So to, since even after shaking the Charoses from the Maror there remains some Charoses on the Maror, the Melacha of Borer was not committed.
[85] קיצור שולחן ערוך (סימן קי"ט ס"ז), ערוך השולחן (סימן תע"ה ס"ו)
[86] Since regarding Mitzvos Derabanan we rely on the smaller Shiur. משנה ברורה סימן תפ"ו סק"א.
[87] This is the simple reading of the Shulchan Aruch (סימן תע"ה ס"א), שלחן ערוך הגר"ז (שם סי"ח), קיצור שלחן ערוך (סימן קי"ט ס"ז).
[88] Bi'ur Halacha (שם ד"ה ואומר), this is to negate the problem of Hefsek between the Bracha on the Maror and eating the Korech.
[89]רמ"א (סימן תע"ו ס"ב), וראה חק יעקב (שם סק"ו) בטעמים לכך ,the difference regarding Yom Tov Sheini.
[90] - (משנ"ב תע"ו ס"ק י"א) There are some that do not eat the egg that is on the Ke'ara so that the Ke'ara remains complete until the end of the Seder (מאמ"ר סי' תע"ג סק"ח).
[91] שולחן ערוך (סימן תע"ז ס"א) which is 15 grams.
[92] מגן אברהם (שם סק"א), ומשנה ברורה (שם סק"א)
[93] See footnote 75. One who finds it difficult, could eat the Shiur of 15 grams, and one who is unwell may even be allowed to eat less. A Rav should be consulted.
[94] משנה ברורה סימן תע"ז סק"ד. Regarding that which is written in סימן תע"ב ס"ק כ"ב we can say that it is only referring to one who remembered after Birkas Hamazon, and in this instance the Afikomen is regarded as eating it two separate times, as the simple indication there. Whereas before the Bracha was said and he is considered to be still in the Se'uda, then the Afikomen is considered as one long continuation.
[95]שולחן ערוך (סימן תע"ח ס"א) ומשנה ברורה (שם סק"ב)
[96] ,חוק יעקב (סימן תפ"א סק"א) ופרי מגדים (שם אש"א סק"א) Nevertheless, following the Zohar, after sleeping even before daybreak one should not eat. This is quoted in the Mishnah Berurah (סימן פ"ט).
[97]שולחן ערוך שם
[98] אבני נזר (סימן שפ"א), following that which he explains that according to the opinion of R' Eliezer the prohibition to eat after the Afikomen to ensure that its taste remains in his mouth, is only relevant until midnight (which is the time until when one can eat the Afikomen). There are many Poskim who are skeptical about this Chidush, as well as questioning if such a stipulation would work. Therefore it is optimal to eat the Afikomen before Chatzos.
[99]פרי מגדים (מש"ז סימן תפ"ו), משנה ברורה (סימן תע"ט סק"א) .
[100] שו"ע (סימן קפ"ח סעיף ו'), משנה ברורה (שם ס"ק ט"ז) ,even women have to bentch again .עי' רעק"א (שו"ת סימן א')
[101] Since one must not add on to the four cups of wine, and even a Bracha that was made over the wine after having omitted Retzei or Ya'aleh V'yavo in bentching is still considered a Bracha, as seen in סימן קפ"ח סעיף ט' [dependent on the opinions in סימן ק"ח סי"א], and in any case he fulfilled his obligation of drinking the third cup as part of the Seder after the first Birkas Hamozon.
[102]משנה ברורה (סימן תע"ב ס"ק ל"ד)
[103] ויגד משה (סימן ל')
[104] תוספות ור"ן (מגילה כ"א ע"א), רמ"א (סימן תע"ז) see next footnote.
[105] ביאור הגר"א (סימן תע"ז אות ו') explaining the reason of the Rama (brought earlier paragraph 65) that one must say Hallel before Chatzos. Indeed in the Ma'ase Rav it is brought that in practice the G'ra was lenient regarding this, and he finished Hallel after Chatzos.