When Erev Pesach Falls on Shabbos
When Erev Pesach falls on Shabbos, there are many changes to the normal order in which things are done in other years. The Halachos are detailed and include the potential to transgress Biblical prohobitions of Chametz. Below we present an overview of the key Halachic considerations.
Shabbos Hagadol Drosho
On the Shabbos before Pesach, it is customary for the Rabbi of the community to teach the Halachos of the upcoming Yomtov[1]. When Erev Pesach falls on Shabbos, the ‘Shabbos Hagadol Drosho’ is not given on that Shabbos[2]. Rather, it is given on the preceding Shabbos[3] so that people are aware of the Halachos in advance, in order to make their Pesach preparations[4].
Fast of the First Born
When Erev Pesach falls on Shabbos, the Shulchan Aruch writes that the fast of the first born is observed on the Thursday (Nissan 12) and there are those who say that in such a year there is no fast at all[5]. The Ram”o writes that we should follow the first opinion of fasting on Thursday[6]. The fast is not observed on Friday so as not to enter into Shabbos is a state of affliction[7].
Based on the lenient opinion that there is no fast at all, there is room for leniency on this fast. For example, Kaf Hachaim[8] writes that one who is fasting for their son who is a first born can be lenient and not fast. A firstborn can also be more lenient if they are feeling unwell[9]. Even those who generally do not rely on a Siyum or Seudas Mitzvah to be able to eat on the fast day, may do so in this Kvius.
Even one who is fasting may not eat a meal before doing Bedikas Chametz on Thursday night. If required, they may eat a small amount of bread or Mezonos - less than an egg volume – 57g. They may also eat amount of fruit, vegetables, fish or meat, as this is only considered a Te’imah (taste) and not a meal. Alternatively, they may appoint a Shaliach to do the search for them so that they may eat[10].
Bedikas Chametz
Bedikas Chametz cannot be performed on the night before Pesach - Friday night, as one cannot carry the candle which is needed for the search[11]. Instead, Bedikas Chametz is performed on Thursday night (Nissan 13). It is performed in the usual manner, with a Bracha[12]. After the Bedika, the Bitul is said as per usual, to nullify the Chametz that one did not find or does not know of.
All Chametz that is found during the Bedika and any Chametz that will be used over Shabbos, must be sealed and stored in a safe place so that it cannot be taken by children or rodents[13].
If one forgot to do Bedikas Chametz on Thursday night, they should do the search on Friday during the day, with a Bracha andusing a candle. If one forgot to do the Bedika on Friday and remembered on Shabbos, some authorities permit asking a non-Jew to carry a candle that was lit before Shabbos, and to perform the search[14].
Other Poskim write that nowadays, when we thoroughly clean the house before Pesach, we can rely on this cleaning to not do the Bedika on Shabbos. The Bedika is then performed on Motzai Yomtov of the first days of Pesach[15] (obviously without putting out any pieces of Chametz). The Alter Rebbe writes[16] that on Shabbos we do not to the Bedika at all. This seems to imply that we do not perform the search with a non-Jew carrying a candle. The Bedika is done on Yomtov night with a candle.
Biur Chametz
The Chametz found during the Bedika, as well as any Chametz that one will not be eating over Shabbos that is not being sold, is burned on Friday.
One should only leave over the minimum amount of Chametz necessary for the 2 Shabbos meals of Friday night and Shabbos day.
Technically, one should be able to burn the Chametz at any time of the day. One only needs to ensure that the burning takes place before the beginning of the 6th hour of the day when the burning is performed on Erev Pesach. Nonetheless, even when Erev Pesach falls on Shabbos and one is burning the Chametz a day earlier, one should still burn it at the usual time, so that one does not come to mistakenly think that they can burn the Chametz after midday in other years[17]. Even though on Erev Pesach the zman Biur is before the 6th hour, when burning on the 13th of Nissan, the Shulchan Aruch writes that we burn it before midday, which is the end of the 6th hour.
If one did not burn their Chametz before this time, they may still do so at a later time on Friday.
In the Bitul Chametz that is said at the time of the burning of Chametz, we also include Chametz that we know about. Since we are keeping Chametz to eat on Shabbos, this Bitul cannot be recited[18]. The Kabbalistic Yehi Ratzon Tefillah recited after the Bittelis still said at the time of burning on Erev Shabbos.
Davening early on Friday
On a regular Erev Pesach, it is customary to Daven early in the morning, to allow sufficient time to be able to eat Chametz. When Erev Pesach falls on Shabbos, one does not need to Daven early on Friday morning, as there is no prohibition on eating Chametz on Friday. Mizmor LeTodah is said in Shacharis on Friday morning.
Work on Friday
On a regular Erev Pesach, it is forbidden to do certain work activities after midday. Abstaining from work before midday depends on local Minhag. The Mishna Berura is unsure whether this applies on the Friday when Erev Pesach falls on Shabbos.
Accepted practise follows the authorities that maintain that one may do Melacha throughout the day of Friday[19]. Other Poskim[20] write that one may be stringent to not do work from Midday onwards and that this is praiseworthy.
Sale of Chametz
In a regular year, the Chametz is sold to a non-Jew during the 5th hour of the day, with the sale taking effect immediately, since it is forbidden to own Chametz from the beginning of the 6th hour.
When Erev Pesach falls on Shabbos, the following dilemma arises; one may still be eating and using Chametz on Friday and one should eat Chametz on Shabbos, so how can it be sold before Shabbos? On the other hand, one is not allowed to make the sale on Shabbos.
The Poskim suggest a number of different approaches on how the sale should be performed;
The sale of Chametz with the various Kinyanim (acquisition methods) is done on Friday. Some suggest that the sale should still be performed at the 5th hour, so as not to confuse it with regular years. If the sale was not done at this time, it can be made at a later time before Shabbos comes in[21].
One approach[22] is to write in the document that the sale of Chametz will only come into effect at the time Shabbos comes in. It should also specify that the sale expressly does not include any Chametz that will be eaten over Shabbos at the 2 Shabbos meals.
A second approach[23] is for the sale and associated Kinyanim to be performed on Friday but the sale to only take effect on Shabbos day at the time when Chametz becomes forbidden[24]. A variation of this is to write that one is selling from now “all the Chametz that remains in the homes at the end of the 5th hour on Shabbos.”
Even though one cannot make a Kinyan or sale on Shabbos, in this case the act of the Kinyan has been done on Friday. On Shabbos the sale is merely coming into effect[25].
Shabbos Shacharis
Davening on Shabbos morning should start early[26], in order to finish with enough time for people to be able to eat their Chametz before the Zman. One should remind the Chazzan not to prolong the Davening[27].
Shabbos Hagadol Piyutim
Some communities have the custom or reciting Piyutim (additional liturgical poems) for Shabbos Hagadol in Chazzan’s repetition of the Amidah.
When Erev Pesach falls on Shabbos, there are differing customs with regards to these Piyutim. Some Kehillos say the Piyutim on the previous Shabbos[28]. In this case, some authorities write that the Piyutim should not be said in the repetition of the Amidah, so that they should not constitute a possible interruption. They should rather be included at the conclusion of the repetition.
Other Poskim write that the Piyutim should be said as usual on the Shabbos of Erev Pesach[29]. In such a case, one needs to be careful to ensure that Davening finishes in time for people to be able to still eat Chametz. Others write that when Erev pesach falls on Shabbos, the Piyutim are not recited at all[30].
The miracle of Shabbos Hagadol is still ‘observed’ and commemorated on the Shabbos of Erev Pesach.
Shabbos Hagadol Haftorah
There are different customs with regards to when the Haftorah of Shabbos Hagadol - Vearvah[31] - is read. Many Kehillos read the Haftorah every year on Shabbos Hagadol, whether it is Erev Pesach or not[32].
The Levush explains that this is because the Haftorah refers to the arrival of Eliyahu Hanovi to announce the coming of Moshiach, just like Moshe came to announce the redemption of the Jewish people.
Many Poskim rule that the Haftorah of Shabbos Hagadol is only recited when Shabbos Hagadol falls on Erev Pesach[33]. This is the ruling of the Alter Rebbe.
The Alter Rebbe explains that this is because the Haftorah states “and they brought their Maaser to the storehouse”. On Erev Pesach of the 4th and 7th year of the Shemittah cycle, any Maaser (tithes) that had not been given during the previous 3 years, had to be removed from one’s house (Biur Maaser). According to some Rishonim, this was done on Erev Pesach.
The custom of the Vilna Gaon was to say the Haftorah of Vearvah every year except when Shabbos is Erev Pesach.
Hamotzi at the Shabbos Meals
One is obligated to eat bread at the Shabbos meals; the evening meal and in the morning before the end of the 4th hour. The Shulchan Aruch writes that when Erev Pesach falls on Shabbos, one should leave over enough Chametz after Bedikas Chametz, to use for these two Shabbos meals.
This poses a dilemma. By this point, our homes have been thoroughly cleaned for Pesach, the kitchen has been Kashered and changed-over and the Chametz has been sold. When eating bread, there is a concern of falling crumbs. There is also the issue of what to do with any leftover Chametz that may remain after one has finished eating.
These concerns are very relevant where one has young children or in large communal settings.
Practically, one should buy the minimum Chametz required, for each person to be able to eat a K’beitza (egg) volume, for each of the meals. Some suggest using Pita bread or similar breads, that make less crumbs than conventional Challahs.
The Hamotzi should be eaten outside or in a room that is going to be closed and is included in the sale for Pesach. One should not walk around with the Chametz and parents should supervise the young children to ensure that they stay in one area. See below how any crumbs should be cleaned on Shabbos.
Kiddush must be recited in the place in which one is eating the Hamotzi (Makom Seuda). When using a Pesach Becher, one should take care to put the Becher away after Kiddush and not use it once the Chametz is being eaten.
The Shabbos Meals
The Mitzvah of Oneg Shabbos still applies on this Shabbos and one should have proper meals, with warm foods, as they would on any other Shabbos.
The Shulchan Aruch discusses scenarios where one cooks for Shabbos using Chametz Keilim and ingredients. In this case, one should not cook Chametz foods that stick to the pots, making them difficult to clean on Shabbos. The Keilim must be thoroughly cleaned out and put away before the end of the 5th hour.
The Acharonim also discuss how one can cook and serve Kitnios at the Shabbos meals (since the Ashkenazi custom of not eating Kitnios, only starts from the 5th hour). There is no problem of owning Kitnios on Pesach.
Since this creates a number of concerns, nowadays, we would not cook Chametz or use Chametz Keilim for this Shabbos. Instead all of the food is cooked completely Pesachdig. It is also preferable (for Ashkenazim) not to cook Kitznios foods for this Shabbos[34].
After eating the Chametz outside, everyone should shake-off any Chametz crumbs - including from their clothing and beard, before going inside. Before eating the Pesachdig meal, everyone should wash their hands and thoroughly rinse their mouths – especially if using Pesachdig cutlery etc. (as opposed to plasticware which may be preferable and more practical to use).
Other Solutions for Hamotzi
On Erev Pesach it is Rabbinically forbidden to eat Matzah, so that the Matzah at the Seder will be eaten with an appetite[35]. This prohibition begins from dawn (Amud Hashachar). Therefore, technically one could use Matzah for the Friday night meal. However, many have the custom to not eat Matzah for a number of weeks or a full month before Pesach.
The above concern only applies to Matzah that can be used to fulfil the Mitzvah of Matzah at the Seder – Lechem Oni made of flour and water. It does not apply to Matzah Ashira – Matzah that is made with fruit juice such as wine, egg or oil. These are popularly referred to as ‘egg Matzos’.
Ashkenazim, following the ruling of the Ram”o[36], do not eat Matzah Ashira during Pesach. This starts from the end of the 4th hour on Erev Pesach.
The Poskim[37] discuss the permissibility of using Matzah Ashira for the Shabbos Seudos. The issue is that the Bracha of Matzah Ashira is Mezonos and for the Shabbos meals one should use bread that one would recite the Bracha Hamotzi over[38].
Some Poskim suggest that in situations where using Chametz will be difficult, one can use egg Matzos for the Hamotzi of the Shabbos meals. This relies on the opinion that when one is Kovea a Shabbos Seudah on such breads, they ‘become’ Hamotzi[39] even if one will only be eating a Kzayis.
Others write that this should not be relied upon due the question of the Bracha.
If one is eating the measure of Kvius Seudah (4 egg-volumes) of egg Matzos, according to all opinions[40] one should wash Netilas Yadaim, makes the Bracha Hamotzi and recite the full bentching.
After the Meals
The Shulchan Aruch[41] writes that after completing the Shabbos morning meal (before the fifth hour), one should shake off the small crumbs. They should be shaken onto the floor in a place where people will trample on them, thereby rendering them inedible before the 6th hour.
This only applies to small crumbs of Chametz. Larger crumbs must be given to a non-Jew as a gift[42] or be properly disposed of.
When giving the Chametz to a non-Jew in a place where there is no Eiruv, depending on whether one lives in a Biblical Reshus Harabim or not, there are limitations on how much Chametz that you can give to the non-Jew.
The Acharonim[43] write that it is preferable not to rely on shaking the crumbs onto the floor. Rather one should clean up all of the crumbs and dispose of them by throwing them into a place that is Hefker such as th street (if one is in a place where there is an Eiruv). Alternatively, one may gather the crumbs and flush them down the toilet[44]. Large pieces can be disposed of in the same manner[45].
To avoid issues of how to dispose of plastic plates. one should not use plates when eating the Chametz.
Sweeping
Chaza”l forbade sweeping on Shabbos lest one come to fill in holes on the ground. There is also the concern of breaking the bristles of the broom[46]. Therefore, the Mishna Berura[47] writes that one should have a non-Jew sweep after the morning meal. Otherwise they should sweep with in an irregular manner, such as using a cloth.
Nonetheless, the Acharonim write that nowadays since all of our houses have tiled or wooden floors (as opposed to dirt), one may sweep the floor (as there is no concern of filling in holes) with a soft-bristle brush (so that there is no concern of breaking bristles). The broom should brushed-off into the toilet and put away for Pesach. One may not wash or mop the floor with water.
The above only applies indoors. Sweeping outdoor patios, even if they are paved, is still problematic. One should ask a non-Jew to sweep outdoor spaces. Otherwise one may collect the pieces of Chametz from the floor by hand or sweep them with a cloth.
After the Daytime Meal & Nullification of Chametz
At the end of one’s morning meal, finishing Chametz before the end of the 4th hour, they should wash their hands and thoroughly rinse out their mouth and clean between their teeth (with a toothpick or pre-torn dental floss, taking care not to cause any bleeding[48]). One should brush-off all Chametz that may have fallen on their clothing.
False teeth that will be used for Pesach, should be thoroughly cleaned in a permissible manner. One should then dry them thoroughly and pour boiling water over them from a Kli Rishon that was heated before Shabbos[49].
One should check and empty out the pockets of their clothing as is usually done at the time of Biur Chametz.
Before the end of the 5th hour, we recite the daytime Kol Chamira to nullify the Chametz, as is usually done at the time of burning the Chametz[50]. This is said even if one has no Chametz left in their possession[51]. Some have the custom of saying the Yehi Ratzon prayer on Shabbos day as opposed to Friday at the time of Biur.
From the beginning of the 6th hour, it is Rabbinically forbidden to benefit from Chametz. Therefore, one may no longer give Chametz to a non-Jew as a gift.
If one did not dispose of their remaining Chametz before this time[52], the Chametz is Muktzah and cannot be handled on Shabbos or Yomtov. The Chametz should be covered with a vessel or utensil until the end of the first days of Yomtov, when it should be burned immediately.
One may ask a non-Jew to collect the Chametz it and flush it down the toilet[53].
Mincha
Some Poskim write that one should Daven Mincha early, at the time of Mincha Gedola[54], in order to eat the Shalosh Seudos before the end of the 9th hour of the day
After Mincha on Shabbos Hagadol, it is customary to recite part of the Hagaddah, starting from from Avadim Hayinu[55]. This is done even if Shabbos Hagadol is on Erev Shabbos[56]. Some have the custom of not reciting from the Hagaddah after Mincha when Erev Pesach falls on Shabbos[57].
It is customary to recite the Seder Korban Pesach after Mincha on Erev Pesach, since this was the time when the Korban Pesach was offered[58]. By studying the Torah teachings about the Korban Pesach, it is considered as though we have brought it ourselves[59]. Just as the Korban Pesach was brought even on Shabbos[60], the Seder Korban Pesach is also recited on Shabbos.
Shalosh Seudos
After the end of the 4th hour one is no longer permitted to eat Chametz and eating Matzah on Erev Pesach is forbidden. The Mechaber[61] writes that one should use Matzah Ashira (egg-Matzah)[62] for the third Shabbos meal.
For Ashkenazim, who do not eat egg-Matzah after the 4th hour, the Ram”o rules that one should be Yotzai Shalosh Seudos with fruit or fish and meat. The Alter Rebbe[63] writes that one should preferably fulfil the Shalosh Seudos with fish and meat. Only if one does not have fish or meat, should they be Yotzai with eating fruit[64].
The Poskim suggest a number of other ways how the Shalosh Seudos can be fulfilled.
Technically one may fulfil Shalosh Seudos with Matzah that has been cooked and has not dissolved and lost its form and the pieces are still at least a Kzayis[65]. The Bracha would remain Hamotzi. (For those who do not eat gebrokts, this would not be an option) However, the Poskim[66] quote the Maharil who writes that we do not do this.
The same applies with Matzah-balls or other cooked Matzah where the pieces are less than a Kzayis – which would be Mezonos. Matza-balls could be eaten even from the 10th hour and onwards.
Another option, brought by the Magen Avraham[67], is to divide the morning meal into two and to be Yotzai both the morning meal and Shalosh Seudos with Chametz before the end of the 4th hour.
One would wash and eat the ‘morning meal’ with an egg volume of Challah and the Shabbos foods. After Bentching, one makes a pause or interruption[68], before washing again for the ‘Shalosh Seudos’ where they will eat another egg volume of bread. One must allow sufficient time for the two meals and the Hefsek.
The Acharonim question this approach as it goes against the ruling of the Shulchan Aruch[69] that the Shalosh Seudos must be eaten after Mincha Gedolah (half an hour after midday). There are some who suggest that it is preferable to be Yotzai according to all opinions by dividing their morning meal and also eating other foods later in the afternoon[70].
The Magen Avraham[71] references the Zohar[72] that when Ereve Pesach fell on Shabbos, Rabbi Shimon bar Yochai would fulfil the Shalosh Seudos by expounding on the Maaseh Hamerkava (the Torah’s esoteric teachings). Kaf Hachaim[73] writes that this is limited to the Rabbi Shimon bar Yochai who knew the Divine Kavanos. We however, need to eat for the Shalosh Seudos. He concludes that it is a good practise to do both.
Eating Before the 10th Hour
On Erev Pesach, it is forbidden to eat a meal from the beginning of the 10th hour of the day. This is so that one will be able eat the Matzah with an appetite[74]. One may also not begin a meal before the 10th hour if they know that it will continue into the 10th hour[75].
The sages only forbade the eating of ‘bread’ and therefore this prohibition only applies to eating Matzah Ashira (for Sefardim) or Matzah that has been cooked in liquid (which is technically permissible to eat on Erev Pesach). Regular Matzah is forbidden the whole day anyway[76] and Chametz is forbidden after the 4th hour.
Technically one may eat other foods such as meat, fish, cheese, eggs and fruit. Those who eat gebrokts may also eat foods cooked with Matzah or Matzah that has been cooked and has lost its form so that there are no longer pieces the size of a Kzayis and the Bracha is Mezonos, for example Matzah balls[77]. However even when eating these foods, they should only eat a small amount[78].
Other Food Limitations
After the 10th hour, one can drink any beverage with the exception of wine[79] or grape juice. This is because wine satisfies a person like bread.
Technically this only applies to a small amount of wine. Consuming a large amount of wine increase a person’s appetite[80] and would be acceptable. Since it is hard to identify the difference between a small and large amount of wine, some Poskim advise not to drink any wine at all[81].
There are those who have the custom of not eating any of the species of Maror on Erev Pesach in order to eat the Maror with an appetite[82]. This applies from dawn. Accordingly, one would not be able to eat lettuce at the Shabbos meals.
There is a further stringency not to eat Charoses or any of the ingredients of the Charoses (apples, pears etc.). Even though the Alter Rebbe in Shulchan Aruch[83] writes that one need not follow this custom, Chabad custom is not to eat any of the ingredients of Charoses or Maror from the morning of Erev Pesach until after the Korech on the second night[84], except to fulfil the Mitzvah on the Seder night.
Preparing on Shabbos
One should start the Seder as soon as possible after nightfall, so that the children can be awake to ask the Mah Nishtana[85]. Therefore, in a normal year, one should have all preparations ready from before Yomtov.
However, in this Kvius, one is not allowed to do any preparations on Shabbos for after Shabbos. This applies even if the preparations do not involve Melacha, such as setting the table.
Therefore, as much of the preparations as possible should be done before Shabbos. If one is able to set the table for the Seder before Shabbos and eat the Shabbos meals in a different room, this is praiseworthy.
Some allow preparations that do not involve Melacha - such as setting the table to be done by a non-Jew on Shabbos[86] since it is for the needs of a Mitzvah.
Before starting any preparations for the Seder at the end of Shabbos, even if they do not involve Melachos, the women must recite “Baruch Havdil bein Kodesh L’Kodesh”.
Sleeping
One may sleep or rest on Shabbos afternoon, even if their intention is to be able to be awake at the Seder. However, one should not say that it is being done for this reason, so that it not appear as preparing on Shabbos for after Sahbbos[87]. This is relevant when putting kids to rest in the afternoon so that they can be awake at the Seder.
Preparing the Zeroa and Maror
The bone for the Zeroa must be roasted before Shabbos. One cannot roast the Zeroa on the night of Yomtov prior to the Seder, because on Yomtov, one is only allowed to cook those foods that will be eaten on Yomtov. Since we do not eat the Zeroa at the Seder (so that it does not appear like we are eating the Korban Pesach), one is not allowed to roast the Zeroa on Yomtov.
If one forgot to roast the Zeroa, they may roast the Zeroa before the Seder if they will eat it during the Yomtov day meal the following morning[88]. The same should be done for the second night Seder.
According to the Alter Rebbe[89], one should not grate Maror on Yomtov, even when doing so in an irregular manner wiith a Shinui. One may certainly not grate Maror on Shabbos. Therefore, one must ensure to grate the Maror for the Seder on Erev Shabbos. If one did not do so, the Maror can be cut into small pieces with a knife on Yomtov.
According to some Poskim[90], one cannot make the salt water on Yomtov in the usual manner. One can only make a minimal amount. Therefore, the salt water should be prepared on Erev Shabbos this year.
However, according to the Alter Rebbe[91], making salt water in the regular manner is only problematic on Shabbos. On Yomtov one can make salt water in any manner or quantity. Therefore, the salt water can be made on Motzai Shabbos.
Yomtov Candles
The Yomtov candles may only be lit after Tzeis Hakochavim. Before lighting candles, women and girls must recite “Baruch Havdil bein Kodesh L’Kodesh”.
Maariv and the Seder night
In the Maariv Amidah we add the Havdalah paragraph beginning Vatodienu. If one forgot to recite Vatodienu, the Amidah is not repeated.
The Kiddush on Yomtov that falls on Motzai Shabbos is referred to as YaKNHaZ, an acronym for the order of the Brachos when combining Havdalah and Kiddush together; Yayin (Hagafen), Kiddush (Mekadesh Yisroel Vehazmanim), Ner (Borei Me’orei Ha’eish), Havadalah (Hamavdil) and Zman (Shehecheyanu).
If one forgot to recite the Havdalah component of the Kiddush, the Havdalah is said over the second cup after the concluding Bracha of the Haggadah (Go’al Yisroel), before drinking from the cup. The Shulchan Aruch[92] discusses what to do if one only remembered at a later point of the Seder.
One should go through the seder more slowly than usual, to allow food to cook or warm up in time for Shulchan Orech, being mindful that one must still finish the Afikomen before midnight[93].
It may be advisable to pre-cook the food for the Seder before Shabbos and warm it up on Motzai Shabbos, rather than starting to cook from scratch.
The Egg on the Seder Plate
The Zeroa on the Kaarah is a reminder of the Korban Pesach. The egg is a reminder of the Korban Chagigah. The Korban Chagigah was brought on Erev Pesach and was eaten at the Seder before the Korban Pesach, so that the Korban Pesach could be eaten with an appetite.
The Korban Pesach was brought even when Erev Pesach fell on Shabbos[94]. However, the Korban Chagigah could not be brought on Shabbos. Based on this, the Avudraham writes that when Pesach falls on Motzai Shabbos, no egg is placed on the Kaarah.
However, the custom is that the egg is still placed on the Kaarah[95]. This is in order to not to make a difference from year to year. Additionally, it would also appear as though we are trying too closely to resemble the Korbanos. There are also reasons for still having the egg according to Kabbalah[96].
Concluding Blessing
When Erev Pesach falls on Shabbos, we make an emendation in the concluding Bracha of the Maggid in which we ask Hashem to bring Moshiach and return us to Yerushalaim. Usually we say וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים, “there we will eat from the Zevachim and Pesach sacrifices”.
The Zevachim refers to the Korban Chagigah which was eaten before the Korban Pesach.
When Erev Pesach falls on Shabbos, the Chagigah would only be brought the following day. Therefore, the order in which we mention the sacrifices is changed to read וְנֹאכַל שָׁם מִן הַפְּסָחִים וּמִן הַזְּבָחִים. This is the Chabad custom[97].
Other Poskim suggest that we should not change. The reason is because we are not referring to this year. Rather, it is a wish to be able to bring these sacrifices next year, when Erev Pesach will not be on Shabbos.
Even if according to our calendar Erev Pesach next year will be on Shabbos, the Poskim write that we still should not change the formula. This is because when the Beis Hamikdash is rebuilt, we will revert back to declaring Rosh Chodesh based on the sighting of the new moon. So, it is not guaranteed that next year Erev Pesach will be on Shabbos.
[1] Bach 429:2, Magen Avraham 429:1, Shulchan Aruch Harav 429:2
[2] Shulchan Aruch Harav 429:2
[3] Drashos Mahari”l, Elya Rabbah 430:2, Chok Yaakov, Mishna Berura 430:2.
[4] Kaf Hachaim 429:2
[5] Orach Chaim 470:2
[6] Shulchan Aruch Harav 470:7
[7] See Kaf Hachaim quoting acharonim that the fast should be observed on Friday (Birkei Yosef)
[8] 430:23
[9] See Kuntres Seder Erev Pesach Shechal Beshabbos – Rabbi Yosef Chaim Zonnenfeld that in such a Kvius anyone can redeem their fast with giving Tzedaka instead of fasting.
[10] Shulchan Aruch Harav 470:7
[11] Shulchan Aruch Harav 444:1
[12] Unlike in a regular year where one cannot make a Bracha when doing the Bedika on any other night other than the 14th of Nissan as it is not the zman of the Bedika. In this year, the night of the 13th of Nissan is the zman of the Bedika.
[13] Shulchan Aruch Harav 444:1
[14] Based on the principle of Shevus Deshvus Bamakom Mitzvah. Some are even more lenient and permit asking a non-Jew to light a candle for the Bedika.
[15] Shaarim Metzuyanim Behalacha. In such a case it is recommended not to make a Bracha.
[16] 435:3
[17] Shulchan Aruch 444:2, Shulchan Aruch Harav 444:5
[18] Shulchan Aruch Harav 444:6
[19] See Kaf Hachaim 444:21. Shaarei Teshuva 444 quoting Shu”t Kneses Hagedolah. Chok Yaakov 468
[20] Shaarei Teshuva in the name of Drashos Maharil
[21] Piskei Teshuvos quotes Rabbi Moshe Feinstein that even when making the sale in the morning, the Rov should organise the non-Jew to return in the afternoon in case the Rov needs to sell any additional Chametz from people who came late.
[22] Maharam Shik, Arugas Habosem, Maharsham
[23] Shoel umeishiv 6:50, Daas Torah, Mahrshag 2:117, Toras Chessed 1:13
[24] See Minchas Yitzchok 8:38
[25] Rabbi Akiva Eiger questions whether this makes a difference.
[26] See Kuntres Seder Erev Pesach Shechal Beshabbos – Rabbi Yosef Chaim Zonnenfeld that the Shules should Daven as soon as it becomes day
[27] Sefer Chassidim 314, Chok Yaakov 9, Shulchan Aruch Harav 444:7
[28] Likutei Mahariach, Maharil.
[29] Pri Megadim Mishbetzos Zahav 430:1
[30] See Kuntres Seder Erev Pesach Shechal Beshabbos – Rabbi Yosef Chaim Zonnenfeld
[31] Malachi
[32] Levush 430, Siddur Yaavetz, Minchas Elozor 1:35
[33] Be’er Heitev 430:1, Shulchan Aruch Harav 430:3, Kaf Hachaim 430:3
[34] Chok Yaakov 471:2
[35] Shulchan Aruch Harav 471:4 quoting Yerushalmi Pesachim 10:1
[36] 462:4. Shulchan Aruch Harav 462:7
[37] See Beis Yosef 544
[38] See Darkei Moshe 274, Shulchan Aruch Harav 274:5
[39] See Shaarei Teshuvah 168:9. Igros Moshe 1:155
[40] See Hagaha of Mahari”l that towards the end of his life, the Alter Rebbe ruled that one can be Yotzai the Shabbos meal with eating a Kzayis of baked Mezonos, even though the Bracha will be Mezonos and the after Bracha will be Al Hamichya.
[41] 444:4
[42] See Shulchan Aruch for the Halachic limitations on how this must be done
[43] Mishna Berura 444:15
[44] Mishna Berura 444:21
[45] There is no concern of Toichen – grinding, based on the principle אין טוחן אחר טוחן
[46] See Shulchan Aruch Orach Chaim 337
[47] 444:15
[48] It is also possible to brush one’s teeth gently with a soft-bristled toothbrush without any toothpaste or adding water. The brush should be locked away after being used.
[49] Minchas Yitzchok 8:37. There is no problem because it appears like washing them and is not necessarily perceived as Kashering
[50] Ram”o 444:2, Shulchan Aruch Harav 444:14
[51] Shulchan Aruch Harav 444:14
[52] According to the Rambam, the Chometz becomes Muktzah from the end of the 4th hour. See Beis Yosef 444
[53] Based on the principle שבות דשבות בהקום מצוה
[54] Seder Erev Pesach Shechal B’Shabbos
[55] Ram”o 430
[56] Shulchan Aruch Harav 430:2, Sefer HaMinhagim p33, Elya Rabbah 430:8, Kaf Hachaim 431:8
[57] Seder Erev Pesach Shechal B’Shabbos
[58] Mincha is in place of the afternoon Tamid. The Korban Pesach was brought after the afternoon Tamid
[59] Alter Rebbe’s Siddur – Haggadah Shel Pesach. Shelah Mesechta Pesachim.
[60] Pesachim 65b, 66a
[61] 444:1
[62] The Bracha would be Mezonos unless eating the Shiur of Kvius Seudah
[63] Shulchan Aruch Harav 444:3-4, based on Magen Avraham. Chok Yaakov writes that it is preferable to use fruit as it is less filling
[64] Kaf Hachaim 444:16 writes that there is a preference to use fruits from the 7 Species, so that they make the after-blessing Me’ein Shalosh
[65] Since one cannot fulfil the Mitzvah of Matzah at the Seder with Matzah that has not been cooked
[66] Magen Avraham 444:2, Admor Hazaken 444:4
[67] 444:2. See Mishna Berura 444:8 who writes that according to the Biur Hagr”a one should follow this.
[68] Acharonim suggest different options on how the Hefsek should be made. Some write that one should leave the house and go for a walk. Others suggest that it is sufficient to wait a minimum time (half hour or 15 minutes).
[69] Orach Chaim 291:2
[70] Kaf Hachaim 444:8
[71] 444:2
[72] Volume 3, 95a
[73] 444:18
[74] Shulchan Aruch Siman 470
[75] Shulchan Aruch Harav 471:1 based on Magen Avraham 471:1
[76] Children who are too young to understand the story of Yetzias Mitzrayim can be given regular Matzah to eat on Erev Pesach – Shulchan Aruch Harav 471:10
[77] Shulchan Aruch Harav 471:8. Mishna Berura only allows before the 10th hour
[78] Shulchan Aruch Harav writes מעט, a little bit. Pri Chadash says that one should only eat a Kzayis
[79] Shulchan Aruch 471:1
[80] Shulchan Aruch Harav 471:2. Although too much wine will ruin a person’s appetite to eat. There is also the concern that they will be too intoxicated to do the Seder.
[81] Seder Erev Pesach Shechal B’Shabbos
[82] Ram”o 471:2, Shulchan Aruch Harav 471:11
[83] 471:12
[84] Sefer HaMinhagim p37
[85] Shulchan Aruch Harav 471:1
[86] Pri Megadim Eshel Avraham 503:1
[87] Mishna Berura 290:4
[88] Shulchan Aruch Harav 473:21
[89] 504:4 based on Magen Avraham 504:7 as this is Uvdin Dechol. According to the Mishna Berura 504:19, the Marror can be grated with a Shinui.
[90] Chayei Adam 130:19, Kitzur Shulchan Aruch.
[91] Shulchan Aruch Harav 473: 19 also Mishna Berura 473:21
[92] See Shulchan Aruch Harav 473:7
[93] Seder Erev Pesach Shechal B’Shabbos
[94] Pesachim 65b, 66a
[95] Tosfos 114b ד"ה אחד. Haggadah with Likutei Taamim
[96] According to the Ariza”l and Shala”h, the food items on the Kaarah correspond to the Divine Sefiros
[97] Siddur Admor Hazaken - Haggadah
Shabbos Hagadol Drosho
On the Shabbos before Pesach, it is customary for the Rabbi of the community to teach the Halachos of the upcoming Yomtov[1]. When Erev Pesach falls on Shabbos, the ‘Shabbos Hagadol Drosho’ is not given on that Shabbos[2]. Rather, it is given on the preceding Shabbos[3] so that people are aware of the Halachos in advance, in order to make their Pesach preparations[4].
Fast of the First Born
When Erev Pesach falls on Shabbos, the Shulchan Aruch writes that the fast of the first born is observed on the Thursday (Nissan 12) and there are those who say that in such a year there is no fast at all[5]. The Ram”o writes that we should follow the first opinion of fasting on Thursday[6]. The fast is not observed on Friday so as not to enter into Shabbos is a state of affliction[7].
Based on the lenient opinion that there is no fast at all, there is room for leniency on this fast. For example, Kaf Hachaim[8] writes that one who is fasting for their son who is a first born can be lenient and not fast. A firstborn can also be more lenient if they are feeling unwell[9]. Even those who generally do not rely on a Siyum or Seudas Mitzvah to be able to eat on the fast day, may do so in this Kvius.
Even one who is fasting may not eat a meal before doing Bedikas Chametz on Thursday night. If required, they may eat a small amount of bread or Mezonos - less than an egg volume – 57g. They may also eat amount of fruit, vegetables, fish or meat, as this is only considered a Te’imah (taste) and not a meal. Alternatively, they may appoint a Shaliach to do the search for them so that they may eat[10].
Bedikas Chametz
Bedikas Chametz cannot be performed on the night before Pesach - Friday night, as one cannot carry the candle which is needed for the search[11]. Instead, Bedikas Chametz is performed on Thursday night (Nissan 13). It is performed in the usual manner, with a Bracha[12]. After the Bedika, the Bitul is said as per usual, to nullify the Chametz that one did not find or does not know of.
All Chametz that is found during the Bedika and any Chametz that will be used over Shabbos, must be sealed and stored in a safe place so that it cannot be taken by children or rodents[13].
If one forgot to do Bedikas Chametz on Thursday night, they should do the search on Friday during the day, with a Bracha andusing a candle. If one forgot to do the Bedika on Friday and remembered on Shabbos, some authorities permit asking a non-Jew to carry a candle that was lit before Shabbos, and to perform the search[14].
Other Poskim write that nowadays, when we thoroughly clean the house before Pesach, we can rely on this cleaning to not do the Bedika on Shabbos. The Bedika is then performed on Motzai Yomtov of the first days of Pesach[15] (obviously without putting out any pieces of Chametz). The Alter Rebbe writes[16] that on Shabbos we do not to the Bedika at all. This seems to imply that we do not perform the search with a non-Jew carrying a candle. The Bedika is done on Yomtov night with a candle.
Biur Chametz
The Chametz found during the Bedika, as well as any Chametz that one will not be eating over Shabbos that is not being sold, is burned on Friday.
One should only leave over the minimum amount of Chametz necessary for the 2 Shabbos meals of Friday night and Shabbos day.
Technically, one should be able to burn the Chametz at any time of the day. One only needs to ensure that the burning takes place before the beginning of the 6th hour of the day when the burning is performed on Erev Pesach. Nonetheless, even when Erev Pesach falls on Shabbos and one is burning the Chametz a day earlier, one should still burn it at the usual time, so that one does not come to mistakenly think that they can burn the Chametz after midday in other years[17]. Even though on Erev Pesach the zman Biur is before the 6th hour, when burning on the 13th of Nissan, the Shulchan Aruch writes that we burn it before midday, which is the end of the 6th hour.
If one did not burn their Chametz before this time, they may still do so at a later time on Friday.
In the Bitul Chametz that is said at the time of the burning of Chametz, we also include Chametz that we know about. Since we are keeping Chametz to eat on Shabbos, this Bitul cannot be recited[18]. The Kabbalistic Yehi Ratzon Tefillah recited after the Bittelis still said at the time of burning on Erev Shabbos.
Davening early on Friday
On a regular Erev Pesach, it is customary to Daven early in the morning, to allow sufficient time to be able to eat Chametz. When Erev Pesach falls on Shabbos, one does not need to Daven early on Friday morning, as there is no prohibition on eating Chametz on Friday. Mizmor LeTodah is said in Shacharis on Friday morning.
Work on Friday
On a regular Erev Pesach, it is forbidden to do certain work activities after midday. Abstaining from work before midday depends on local Minhag. The Mishna Berura is unsure whether this applies on the Friday when Erev Pesach falls on Shabbos.
Accepted practise follows the authorities that maintain that one may do Melacha throughout the day of Friday[19]. Other Poskim[20] write that one may be stringent to not do work from Midday onwards and that this is praiseworthy.
Sale of Chametz
In a regular year, the Chametz is sold to a non-Jew during the 5th hour of the day, with the sale taking effect immediately, since it is forbidden to own Chametz from the beginning of the 6th hour.
When Erev Pesach falls on Shabbos, the following dilemma arises; one may still be eating and using Chametz on Friday and one should eat Chametz on Shabbos, so how can it be sold before Shabbos? On the other hand, one is not allowed to make the sale on Shabbos.
The Poskim suggest a number of different approaches on how the sale should be performed;
The sale of Chametz with the various Kinyanim (acquisition methods) is done on Friday. Some suggest that the sale should still be performed at the 5th hour, so as not to confuse it with regular years. If the sale was not done at this time, it can be made at a later time before Shabbos comes in[21].
One approach[22] is to write in the document that the sale of Chametz will only come into effect at the time Shabbos comes in. It should also specify that the sale expressly does not include any Chametz that will be eaten over Shabbos at the 2 Shabbos meals.
A second approach[23] is for the sale and associated Kinyanim to be performed on Friday but the sale to only take effect on Shabbos day at the time when Chametz becomes forbidden[24]. A variation of this is to write that one is selling from now “all the Chametz that remains in the homes at the end of the 5th hour on Shabbos.”
Even though one cannot make a Kinyan or sale on Shabbos, in this case the act of the Kinyan has been done on Friday. On Shabbos the sale is merely coming into effect[25].
Shabbos Shacharis
Davening on Shabbos morning should start early[26], in order to finish with enough time for people to be able to eat their Chametz before the Zman. One should remind the Chazzan not to prolong the Davening[27].
Shabbos Hagadol Piyutim
Some communities have the custom or reciting Piyutim (additional liturgical poems) for Shabbos Hagadol in Chazzan’s repetition of the Amidah.
When Erev Pesach falls on Shabbos, there are differing customs with regards to these Piyutim. Some Kehillos say the Piyutim on the previous Shabbos[28]. In this case, some authorities write that the Piyutim should not be said in the repetition of the Amidah, so that they should not constitute a possible interruption. They should rather be included at the conclusion of the repetition.
Other Poskim write that the Piyutim should be said as usual on the Shabbos of Erev Pesach[29]. In such a case, one needs to be careful to ensure that Davening finishes in time for people to be able to still eat Chametz. Others write that when Erev pesach falls on Shabbos, the Piyutim are not recited at all[30].
The miracle of Shabbos Hagadol is still ‘observed’ and commemorated on the Shabbos of Erev Pesach.
Shabbos Hagadol Haftorah
There are different customs with regards to when the Haftorah of Shabbos Hagadol - Vearvah[31] - is read. Many Kehillos read the Haftorah every year on Shabbos Hagadol, whether it is Erev Pesach or not[32].
The Levush explains that this is because the Haftorah refers to the arrival of Eliyahu Hanovi to announce the coming of Moshiach, just like Moshe came to announce the redemption of the Jewish people.
Many Poskim rule that the Haftorah of Shabbos Hagadol is only recited when Shabbos Hagadol falls on Erev Pesach[33]. This is the ruling of the Alter Rebbe.
The Alter Rebbe explains that this is because the Haftorah states “and they brought their Maaser to the storehouse”. On Erev Pesach of the 4th and 7th year of the Shemittah cycle, any Maaser (tithes) that had not been given during the previous 3 years, had to be removed from one’s house (Biur Maaser). According to some Rishonim, this was done on Erev Pesach.
The custom of the Vilna Gaon was to say the Haftorah of Vearvah every year except when Shabbos is Erev Pesach.
Hamotzi at the Shabbos Meals
One is obligated to eat bread at the Shabbos meals; the evening meal and in the morning before the end of the 4th hour. The Shulchan Aruch writes that when Erev Pesach falls on Shabbos, one should leave over enough Chametz after Bedikas Chametz, to use for these two Shabbos meals.
This poses a dilemma. By this point, our homes have been thoroughly cleaned for Pesach, the kitchen has been Kashered and changed-over and the Chametz has been sold. When eating bread, there is a concern of falling crumbs. There is also the issue of what to do with any leftover Chametz that may remain after one has finished eating.
These concerns are very relevant where one has young children or in large communal settings.
Practically, one should buy the minimum Chametz required, for each person to be able to eat a K’beitza (egg) volume, for each of the meals. Some suggest using Pita bread or similar breads, that make less crumbs than conventional Challahs.
The Hamotzi should be eaten outside or in a room that is going to be closed and is included in the sale for Pesach. One should not walk around with the Chametz and parents should supervise the young children to ensure that they stay in one area. See below how any crumbs should be cleaned on Shabbos.
Kiddush must be recited in the place in which one is eating the Hamotzi (Makom Seuda). When using a Pesach Becher, one should take care to put the Becher away after Kiddush and not use it once the Chametz is being eaten.
The Shabbos Meals
The Mitzvah of Oneg Shabbos still applies on this Shabbos and one should have proper meals, with warm foods, as they would on any other Shabbos.
The Shulchan Aruch discusses scenarios where one cooks for Shabbos using Chametz Keilim and ingredients. In this case, one should not cook Chametz foods that stick to the pots, making them difficult to clean on Shabbos. The Keilim must be thoroughly cleaned out and put away before the end of the 5th hour.
The Acharonim also discuss how one can cook and serve Kitnios at the Shabbos meals (since the Ashkenazi custom of not eating Kitnios, only starts from the 5th hour). There is no problem of owning Kitnios on Pesach.
Since this creates a number of concerns, nowadays, we would not cook Chametz or use Chametz Keilim for this Shabbos. Instead all of the food is cooked completely Pesachdig. It is also preferable (for Ashkenazim) not to cook Kitznios foods for this Shabbos[34].
After eating the Chametz outside, everyone should shake-off any Chametz crumbs - including from their clothing and beard, before going inside. Before eating the Pesachdig meal, everyone should wash their hands and thoroughly rinse their mouths – especially if using Pesachdig cutlery etc. (as opposed to plasticware which may be preferable and more practical to use).
Other Solutions for Hamotzi
On Erev Pesach it is Rabbinically forbidden to eat Matzah, so that the Matzah at the Seder will be eaten with an appetite[35]. This prohibition begins from dawn (Amud Hashachar). Therefore, technically one could use Matzah for the Friday night meal. However, many have the custom to not eat Matzah for a number of weeks or a full month before Pesach.
The above concern only applies to Matzah that can be used to fulfil the Mitzvah of Matzah at the Seder – Lechem Oni made of flour and water. It does not apply to Matzah Ashira – Matzah that is made with fruit juice such as wine, egg or oil. These are popularly referred to as ‘egg Matzos’.
Ashkenazim, following the ruling of the Ram”o[36], do not eat Matzah Ashira during Pesach. This starts from the end of the 4th hour on Erev Pesach.
The Poskim[37] discuss the permissibility of using Matzah Ashira for the Shabbos Seudos. The issue is that the Bracha of Matzah Ashira is Mezonos and for the Shabbos meals one should use bread that one would recite the Bracha Hamotzi over[38].
Some Poskim suggest that in situations where using Chametz will be difficult, one can use egg Matzos for the Hamotzi of the Shabbos meals. This relies on the opinion that when one is Kovea a Shabbos Seudah on such breads, they ‘become’ Hamotzi[39] even if one will only be eating a Kzayis.
Others write that this should not be relied upon due the question of the Bracha.
If one is eating the measure of Kvius Seudah (4 egg-volumes) of egg Matzos, according to all opinions[40] one should wash Netilas Yadaim, makes the Bracha Hamotzi and recite the full bentching.
After the Meals
The Shulchan Aruch[41] writes that after completing the Shabbos morning meal (before the fifth hour), one should shake off the small crumbs. They should be shaken onto the floor in a place where people will trample on them, thereby rendering them inedible before the 6th hour.
This only applies to small crumbs of Chametz. Larger crumbs must be given to a non-Jew as a gift[42] or be properly disposed of.
When giving the Chametz to a non-Jew in a place where there is no Eiruv, depending on whether one lives in a Biblical Reshus Harabim or not, there are limitations on how much Chametz that you can give to the non-Jew.
The Acharonim[43] write that it is preferable not to rely on shaking the crumbs onto the floor. Rather one should clean up all of the crumbs and dispose of them by throwing them into a place that is Hefker such as th street (if one is in a place where there is an Eiruv). Alternatively, one may gather the crumbs and flush them down the toilet[44]. Large pieces can be disposed of in the same manner[45].
To avoid issues of how to dispose of plastic plates. one should not use plates when eating the Chametz.
Sweeping
Chaza”l forbade sweeping on Shabbos lest one come to fill in holes on the ground. There is also the concern of breaking the bristles of the broom[46]. Therefore, the Mishna Berura[47] writes that one should have a non-Jew sweep after the morning meal. Otherwise they should sweep with in an irregular manner, such as using a cloth.
Nonetheless, the Acharonim write that nowadays since all of our houses have tiled or wooden floors (as opposed to dirt), one may sweep the floor (as there is no concern of filling in holes) with a soft-bristle brush (so that there is no concern of breaking bristles). The broom should brushed-off into the toilet and put away for Pesach. One may not wash or mop the floor with water.
The above only applies indoors. Sweeping outdoor patios, even if they are paved, is still problematic. One should ask a non-Jew to sweep outdoor spaces. Otherwise one may collect the pieces of Chametz from the floor by hand or sweep them with a cloth.
After the Daytime Meal & Nullification of Chametz
At the end of one’s morning meal, finishing Chametz before the end of the 4th hour, they should wash their hands and thoroughly rinse out their mouth and clean between their teeth (with a toothpick or pre-torn dental floss, taking care not to cause any bleeding[48]). One should brush-off all Chametz that may have fallen on their clothing.
False teeth that will be used for Pesach, should be thoroughly cleaned in a permissible manner. One should then dry them thoroughly and pour boiling water over them from a Kli Rishon that was heated before Shabbos[49].
One should check and empty out the pockets of their clothing as is usually done at the time of Biur Chametz.
Before the end of the 5th hour, we recite the daytime Kol Chamira to nullify the Chametz, as is usually done at the time of burning the Chametz[50]. This is said even if one has no Chametz left in their possession[51]. Some have the custom of saying the Yehi Ratzon prayer on Shabbos day as opposed to Friday at the time of Biur.
From the beginning of the 6th hour, it is Rabbinically forbidden to benefit from Chametz. Therefore, one may no longer give Chametz to a non-Jew as a gift.
If one did not dispose of their remaining Chametz before this time[52], the Chametz is Muktzah and cannot be handled on Shabbos or Yomtov. The Chametz should be covered with a vessel or utensil until the end of the first days of Yomtov, when it should be burned immediately.
One may ask a non-Jew to collect the Chametz it and flush it down the toilet[53].
Mincha
Some Poskim write that one should Daven Mincha early, at the time of Mincha Gedola[54], in order to eat the Shalosh Seudos before the end of the 9th hour of the day
After Mincha on Shabbos Hagadol, it is customary to recite part of the Hagaddah, starting from from Avadim Hayinu[55]. This is done even if Shabbos Hagadol is on Erev Shabbos[56]. Some have the custom of not reciting from the Hagaddah after Mincha when Erev Pesach falls on Shabbos[57].
It is customary to recite the Seder Korban Pesach after Mincha on Erev Pesach, since this was the time when the Korban Pesach was offered[58]. By studying the Torah teachings about the Korban Pesach, it is considered as though we have brought it ourselves[59]. Just as the Korban Pesach was brought even on Shabbos[60], the Seder Korban Pesach is also recited on Shabbos.
Shalosh Seudos
After the end of the 4th hour one is no longer permitted to eat Chametz and eating Matzah on Erev Pesach is forbidden. The Mechaber[61] writes that one should use Matzah Ashira (egg-Matzah)[62] for the third Shabbos meal.
For Ashkenazim, who do not eat egg-Matzah after the 4th hour, the Ram”o rules that one should be Yotzai Shalosh Seudos with fruit or fish and meat. The Alter Rebbe[63] writes that one should preferably fulfil the Shalosh Seudos with fish and meat. Only if one does not have fish or meat, should they be Yotzai with eating fruit[64].
The Poskim suggest a number of other ways how the Shalosh Seudos can be fulfilled.
Technically one may fulfil Shalosh Seudos with Matzah that has been cooked and has not dissolved and lost its form and the pieces are still at least a Kzayis[65]. The Bracha would remain Hamotzi. (For those who do not eat gebrokts, this would not be an option) However, the Poskim[66] quote the Maharil who writes that we do not do this.
The same applies with Matzah-balls or other cooked Matzah where the pieces are less than a Kzayis – which would be Mezonos. Matza-balls could be eaten even from the 10th hour and onwards.
Another option, brought by the Magen Avraham[67], is to divide the morning meal into two and to be Yotzai both the morning meal and Shalosh Seudos with Chametz before the end of the 4th hour.
One would wash and eat the ‘morning meal’ with an egg volume of Challah and the Shabbos foods. After Bentching, one makes a pause or interruption[68], before washing again for the ‘Shalosh Seudos’ where they will eat another egg volume of bread. One must allow sufficient time for the two meals and the Hefsek.
The Acharonim question this approach as it goes against the ruling of the Shulchan Aruch[69] that the Shalosh Seudos must be eaten after Mincha Gedolah (half an hour after midday). There are some who suggest that it is preferable to be Yotzai according to all opinions by dividing their morning meal and also eating other foods later in the afternoon[70].
The Magen Avraham[71] references the Zohar[72] that when Ereve Pesach fell on Shabbos, Rabbi Shimon bar Yochai would fulfil the Shalosh Seudos by expounding on the Maaseh Hamerkava (the Torah’s esoteric teachings). Kaf Hachaim[73] writes that this is limited to the Rabbi Shimon bar Yochai who knew the Divine Kavanos. We however, need to eat for the Shalosh Seudos. He concludes that it is a good practise to do both.
Eating Before the 10th Hour
On Erev Pesach, it is forbidden to eat a meal from the beginning of the 10th hour of the day. This is so that one will be able eat the Matzah with an appetite[74]. One may also not begin a meal before the 10th hour if they know that it will continue into the 10th hour[75].
The sages only forbade the eating of ‘bread’ and therefore this prohibition only applies to eating Matzah Ashira (for Sefardim) or Matzah that has been cooked in liquid (which is technically permissible to eat on Erev Pesach). Regular Matzah is forbidden the whole day anyway[76] and Chametz is forbidden after the 4th hour.
Technically one may eat other foods such as meat, fish, cheese, eggs and fruit. Those who eat gebrokts may also eat foods cooked with Matzah or Matzah that has been cooked and has lost its form so that there are no longer pieces the size of a Kzayis and the Bracha is Mezonos, for example Matzah balls[77]. However even when eating these foods, they should only eat a small amount[78].
Other Food Limitations
After the 10th hour, one can drink any beverage with the exception of wine[79] or grape juice. This is because wine satisfies a person like bread.
Technically this only applies to a small amount of wine. Consuming a large amount of wine increase a person’s appetite[80] and would be acceptable. Since it is hard to identify the difference between a small and large amount of wine, some Poskim advise not to drink any wine at all[81].
There are those who have the custom of not eating any of the species of Maror on Erev Pesach in order to eat the Maror with an appetite[82]. This applies from dawn. Accordingly, one would not be able to eat lettuce at the Shabbos meals.
There is a further stringency not to eat Charoses or any of the ingredients of the Charoses (apples, pears etc.). Even though the Alter Rebbe in Shulchan Aruch[83] writes that one need not follow this custom, Chabad custom is not to eat any of the ingredients of Charoses or Maror from the morning of Erev Pesach until after the Korech on the second night[84], except to fulfil the Mitzvah on the Seder night.
Preparing on Shabbos
One should start the Seder as soon as possible after nightfall, so that the children can be awake to ask the Mah Nishtana[85]. Therefore, in a normal year, one should have all preparations ready from before Yomtov.
However, in this Kvius, one is not allowed to do any preparations on Shabbos for after Shabbos. This applies even if the preparations do not involve Melacha, such as setting the table.
Therefore, as much of the preparations as possible should be done before Shabbos. If one is able to set the table for the Seder before Shabbos and eat the Shabbos meals in a different room, this is praiseworthy.
Some allow preparations that do not involve Melacha - such as setting the table to be done by a non-Jew on Shabbos[86] since it is for the needs of a Mitzvah.
Before starting any preparations for the Seder at the end of Shabbos, even if they do not involve Melachos, the women must recite “Baruch Havdil bein Kodesh L’Kodesh”.
Sleeping
One may sleep or rest on Shabbos afternoon, even if their intention is to be able to be awake at the Seder. However, one should not say that it is being done for this reason, so that it not appear as preparing on Shabbos for after Sahbbos[87]. This is relevant when putting kids to rest in the afternoon so that they can be awake at the Seder.
Preparing the Zeroa and Maror
The bone for the Zeroa must be roasted before Shabbos. One cannot roast the Zeroa on the night of Yomtov prior to the Seder, because on Yomtov, one is only allowed to cook those foods that will be eaten on Yomtov. Since we do not eat the Zeroa at the Seder (so that it does not appear like we are eating the Korban Pesach), one is not allowed to roast the Zeroa on Yomtov.
If one forgot to roast the Zeroa, they may roast the Zeroa before the Seder if they will eat it during the Yomtov day meal the following morning[88]. The same should be done for the second night Seder.
According to the Alter Rebbe[89], one should not grate Maror on Yomtov, even when doing so in an irregular manner wiith a Shinui. One may certainly not grate Maror on Shabbos. Therefore, one must ensure to grate the Maror for the Seder on Erev Shabbos. If one did not do so, the Maror can be cut into small pieces with a knife on Yomtov.
According to some Poskim[90], one cannot make the salt water on Yomtov in the usual manner. One can only make a minimal amount. Therefore, the salt water should be prepared on Erev Shabbos this year.
However, according to the Alter Rebbe[91], making salt water in the regular manner is only problematic on Shabbos. On Yomtov one can make salt water in any manner or quantity. Therefore, the salt water can be made on Motzai Shabbos.
Yomtov Candles
The Yomtov candles may only be lit after Tzeis Hakochavim. Before lighting candles, women and girls must recite “Baruch Havdil bein Kodesh L’Kodesh”.
Maariv and the Seder night
In the Maariv Amidah we add the Havdalah paragraph beginning Vatodienu. If one forgot to recite Vatodienu, the Amidah is not repeated.
The Kiddush on Yomtov that falls on Motzai Shabbos is referred to as YaKNHaZ, an acronym for the order of the Brachos when combining Havdalah and Kiddush together; Yayin (Hagafen), Kiddush (Mekadesh Yisroel Vehazmanim), Ner (Borei Me’orei Ha’eish), Havadalah (Hamavdil) and Zman (Shehecheyanu).
If one forgot to recite the Havdalah component of the Kiddush, the Havdalah is said over the second cup after the concluding Bracha of the Haggadah (Go’al Yisroel), before drinking from the cup. The Shulchan Aruch[92] discusses what to do if one only remembered at a later point of the Seder.
One should go through the seder more slowly than usual, to allow food to cook or warm up in time for Shulchan Orech, being mindful that one must still finish the Afikomen before midnight[93].
It may be advisable to pre-cook the food for the Seder before Shabbos and warm it up on Motzai Shabbos, rather than starting to cook from scratch.
The Egg on the Seder Plate
The Zeroa on the Kaarah is a reminder of the Korban Pesach. The egg is a reminder of the Korban Chagigah. The Korban Chagigah was brought on Erev Pesach and was eaten at the Seder before the Korban Pesach, so that the Korban Pesach could be eaten with an appetite.
The Korban Pesach was brought even when Erev Pesach fell on Shabbos[94]. However, the Korban Chagigah could not be brought on Shabbos. Based on this, the Avudraham writes that when Pesach falls on Motzai Shabbos, no egg is placed on the Kaarah.
However, the custom is that the egg is still placed on the Kaarah[95]. This is in order to not to make a difference from year to year. Additionally, it would also appear as though we are trying too closely to resemble the Korbanos. There are also reasons for still having the egg according to Kabbalah[96].
Concluding Blessing
When Erev Pesach falls on Shabbos, we make an emendation in the concluding Bracha of the Maggid in which we ask Hashem to bring Moshiach and return us to Yerushalaim. Usually we say וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים, “there we will eat from the Zevachim and Pesach sacrifices”.
The Zevachim refers to the Korban Chagigah which was eaten before the Korban Pesach.
When Erev Pesach falls on Shabbos, the Chagigah would only be brought the following day. Therefore, the order in which we mention the sacrifices is changed to read וְנֹאכַל שָׁם מִן הַפְּסָחִים וּמִן הַזְּבָחִים. This is the Chabad custom[97].
Other Poskim suggest that we should not change. The reason is because we are not referring to this year. Rather, it is a wish to be able to bring these sacrifices next year, when Erev Pesach will not be on Shabbos.
Even if according to our calendar Erev Pesach next year will be on Shabbos, the Poskim write that we still should not change the formula. This is because when the Beis Hamikdash is rebuilt, we will revert back to declaring Rosh Chodesh based on the sighting of the new moon. So, it is not guaranteed that next year Erev Pesach will be on Shabbos.
[1] Bach 429:2, Magen Avraham 429:1, Shulchan Aruch Harav 429:2
[2] Shulchan Aruch Harav 429:2
[3] Drashos Mahari”l, Elya Rabbah 430:2, Chok Yaakov, Mishna Berura 430:2.
[4] Kaf Hachaim 429:2
[5] Orach Chaim 470:2
[6] Shulchan Aruch Harav 470:7
[7] See Kaf Hachaim quoting acharonim that the fast should be observed on Friday (Birkei Yosef)
[8] 430:23
[9] See Kuntres Seder Erev Pesach Shechal Beshabbos – Rabbi Yosef Chaim Zonnenfeld that in such a Kvius anyone can redeem their fast with giving Tzedaka instead of fasting.
[10] Shulchan Aruch Harav 470:7
[11] Shulchan Aruch Harav 444:1
[12] Unlike in a regular year where one cannot make a Bracha when doing the Bedika on any other night other than the 14th of Nissan as it is not the zman of the Bedika. In this year, the night of the 13th of Nissan is the zman of the Bedika.
[13] Shulchan Aruch Harav 444:1
[14] Based on the principle of Shevus Deshvus Bamakom Mitzvah. Some are even more lenient and permit asking a non-Jew to light a candle for the Bedika.
[15] Shaarim Metzuyanim Behalacha. In such a case it is recommended not to make a Bracha.
[16] 435:3
[17] Shulchan Aruch 444:2, Shulchan Aruch Harav 444:5
[18] Shulchan Aruch Harav 444:6
[19] See Kaf Hachaim 444:21. Shaarei Teshuva 444 quoting Shu”t Kneses Hagedolah. Chok Yaakov 468
[20] Shaarei Teshuva in the name of Drashos Maharil
[21] Piskei Teshuvos quotes Rabbi Moshe Feinstein that even when making the sale in the morning, the Rov should organise the non-Jew to return in the afternoon in case the Rov needs to sell any additional Chametz from people who came late.
[22] Maharam Shik, Arugas Habosem, Maharsham
[23] Shoel umeishiv 6:50, Daas Torah, Mahrshag 2:117, Toras Chessed 1:13
[24] See Minchas Yitzchok 8:38
[25] Rabbi Akiva Eiger questions whether this makes a difference.
[26] See Kuntres Seder Erev Pesach Shechal Beshabbos – Rabbi Yosef Chaim Zonnenfeld that the Shules should Daven as soon as it becomes day
[27] Sefer Chassidim 314, Chok Yaakov 9, Shulchan Aruch Harav 444:7
[28] Likutei Mahariach, Maharil.
[29] Pri Megadim Mishbetzos Zahav 430:1
[30] See Kuntres Seder Erev Pesach Shechal Beshabbos – Rabbi Yosef Chaim Zonnenfeld
[31] Malachi
[32] Levush 430, Siddur Yaavetz, Minchas Elozor 1:35
[33] Be’er Heitev 430:1, Shulchan Aruch Harav 430:3, Kaf Hachaim 430:3
[34] Chok Yaakov 471:2
[35] Shulchan Aruch Harav 471:4 quoting Yerushalmi Pesachim 10:1
[36] 462:4. Shulchan Aruch Harav 462:7
[37] See Beis Yosef 544
[38] See Darkei Moshe 274, Shulchan Aruch Harav 274:5
[39] See Shaarei Teshuvah 168:9. Igros Moshe 1:155
[40] See Hagaha of Mahari”l that towards the end of his life, the Alter Rebbe ruled that one can be Yotzai the Shabbos meal with eating a Kzayis of baked Mezonos, even though the Bracha will be Mezonos and the after Bracha will be Al Hamichya.
[41] 444:4
[42] See Shulchan Aruch for the Halachic limitations on how this must be done
[43] Mishna Berura 444:15
[44] Mishna Berura 444:21
[45] There is no concern of Toichen – grinding, based on the principle אין טוחן אחר טוחן
[46] See Shulchan Aruch Orach Chaim 337
[47] 444:15
[48] It is also possible to brush one’s teeth gently with a soft-bristled toothbrush without any toothpaste or adding water. The brush should be locked away after being used.
[49] Minchas Yitzchok 8:37. There is no problem because it appears like washing them and is not necessarily perceived as Kashering
[50] Ram”o 444:2, Shulchan Aruch Harav 444:14
[51] Shulchan Aruch Harav 444:14
[52] According to the Rambam, the Chometz becomes Muktzah from the end of the 4th hour. See Beis Yosef 444
[53] Based on the principle שבות דשבות בהקום מצוה
[54] Seder Erev Pesach Shechal B’Shabbos
[55] Ram”o 430
[56] Shulchan Aruch Harav 430:2, Sefer HaMinhagim p33, Elya Rabbah 430:8, Kaf Hachaim 431:8
[57] Seder Erev Pesach Shechal B’Shabbos
[58] Mincha is in place of the afternoon Tamid. The Korban Pesach was brought after the afternoon Tamid
[59] Alter Rebbe’s Siddur – Haggadah Shel Pesach. Shelah Mesechta Pesachim.
[60] Pesachim 65b, 66a
[61] 444:1
[62] The Bracha would be Mezonos unless eating the Shiur of Kvius Seudah
[63] Shulchan Aruch Harav 444:3-4, based on Magen Avraham. Chok Yaakov writes that it is preferable to use fruit as it is less filling
[64] Kaf Hachaim 444:16 writes that there is a preference to use fruits from the 7 Species, so that they make the after-blessing Me’ein Shalosh
[65] Since one cannot fulfil the Mitzvah of Matzah at the Seder with Matzah that has not been cooked
[66] Magen Avraham 444:2, Admor Hazaken 444:4
[67] 444:2. See Mishna Berura 444:8 who writes that according to the Biur Hagr”a one should follow this.
[68] Acharonim suggest different options on how the Hefsek should be made. Some write that one should leave the house and go for a walk. Others suggest that it is sufficient to wait a minimum time (half hour or 15 minutes).
[69] Orach Chaim 291:2
[70] Kaf Hachaim 444:8
[71] 444:2
[72] Volume 3, 95a
[73] 444:18
[74] Shulchan Aruch Siman 470
[75] Shulchan Aruch Harav 471:1 based on Magen Avraham 471:1
[76] Children who are too young to understand the story of Yetzias Mitzrayim can be given regular Matzah to eat on Erev Pesach – Shulchan Aruch Harav 471:10
[77] Shulchan Aruch Harav 471:8. Mishna Berura only allows before the 10th hour
[78] Shulchan Aruch Harav writes מעט, a little bit. Pri Chadash says that one should only eat a Kzayis
[79] Shulchan Aruch 471:1
[80] Shulchan Aruch Harav 471:2. Although too much wine will ruin a person’s appetite to eat. There is also the concern that they will be too intoxicated to do the Seder.
[81] Seder Erev Pesach Shechal B’Shabbos
[82] Ram”o 471:2, Shulchan Aruch Harav 471:11
[83] 471:12
[84] Sefer HaMinhagim p37
[85] Shulchan Aruch Harav 471:1
[86] Pri Megadim Eshel Avraham 503:1
[87] Mishna Berura 290:4
[88] Shulchan Aruch Harav 473:21
[89] 504:4 based on Magen Avraham 504:7 as this is Uvdin Dechol. According to the Mishna Berura 504:19, the Marror can be grated with a Shinui.
[90] Chayei Adam 130:19, Kitzur Shulchan Aruch.
[91] Shulchan Aruch Harav 473: 19 also Mishna Berura 473:21
[92] See Shulchan Aruch Harav 473:7
[93] Seder Erev Pesach Shechal B’Shabbos
[94] Pesachim 65b, 66a
[95] Tosfos 114b ד"ה אחד. Haggadah with Likutei Taamim
[96] According to the Ariza”l and Shala”h, the food items on the Kaarah correspond to the Divine Sefiros
[97] Siddur Admor Hazaken - Haggadah